HUM^N  NXTURE 


'{  A.  B> 


.vl^i 


F  O  U  R  E  O  L  D^  T  A  T  E, 


O    E 


Primitive  iDtegrity,  "^  f  The  Parents  of  Mankind 

.S  in  Paradife. 

Entire  Depravation,  I    |^ 

Begun  Recovery,  Vi^  -^ 

and  I   S 

ConrummatcHappinefsor      ^^ 
JVJifery.-  J 


The  UiiiCgcnerate. 
The  Regenerate. 

All  Mankind  in    the  Fu- 
ture State. 


IN  S  EVERAL 

PRACTICAL  DISCCURSES, 

By  the  Eminently  Pious  and  Learned 

Mr.  THOMAS  BOSTON, 

Late  Minifter  of  tKc  Gofpcl  at  Etterick. 

irirfl  ameruan  Cliifton- 

John  ii.  24,  25.  But  Jefui  did  net  commit  hiTrfelf  unto  them^ 
btcauft  ht  knew  alt  Men.  And  needed  net  that  arty jkoaLi. 
tejlijy  of  Man  :  For  ht  kncxi^what  was  in  Man. 

Luke  ix.  19.  y'e  know  net  what  mannrr  of  Spirit  ye  are  of. 

Prove  B  bs  xxvii.  19.  As^  in  Waur^  Face arju/ereth  to  Fc't  : 
So  the  Heart  cf  Man  to  Man. 


jjnutea  AT  ejreter, 

Bv  H.  RANLET,    f  or. THOMAS  akd  ANDREWS, 
Faujii'  Statue^  No.  ^5,  Netvdury-Strestr^BrJi^n. 

1-06. 


7,1 


fe-^'--'  ■  \T 


k 


A 


R  E  C  O  M  M  E  N  D  A  T  I  O  NS.    iii 

Recommendation   by   Mr.  Muchael  Boston,   the 
Author's  Grandfon. 

HUMAN  NATURE  in  its  FOURFOLD  STATE,  was 
the  firflProdutlinn.of  mv  venerableAnceftor,introduced 
to  the  Public.  It  made  its  firft  appearance  in  the  year  1720. 
Since  that  period,  it  has  undergone,  at  an  average,  one  ccm- 
pletc  Edition  every  two  vpars.  Twenty  thoufarid  Copies  of  it 
^ave  been  exported  to  Amenta^  froin  one  fingle  Citv  in  Scot- 
Jand,  befidcs  thofc  that  have  been  fent  to  the  Continent 
from  ^ng/arid  and  Ireland.  The  rapid  fale  of  the  Book  upon 
its  firft  publication,  is  a  demonftrati^e  proof  of  tbe  efteeiti  in 
which  it  was  then  held  ;  and  the  uninterrupted  den:and  for  it 
ftill,  fiiows  that  the  Principles  it  inculcates,  are  yet  held  in 
repute.  All  that  I  need  further  to  add,  is,  That  this  Edition 
is  printed  from  that  oneRcvifed  and  Correfted  by  the  Author 
himfelf,  and  may  therefore  be  eflccmed  corrett. 

MICHAEL  BOSTON. 

Falkirk,  Dec.  1784. 


The  Late    Rev.  Mr.  James  Hervey,   in  his   Dialogues, 

Vol.  I.  page  343.  gives  the  following 

RECOMMENDATION 

of  this  Book.^ 

6  QEE  this  work  of  grace, and  procedure  of  converrion,mare 
k3  copioufly  djfnlaved,  in  a  valuable  little  piece, intituled. 
Human  Nature  in  its  Fourfold  State,  by  Mr.  TJwmas-  Bcjiott  y 
which,  in  my  opinion,  is  one  of  our  beft  books  fo-  cammca 
readers.  The  fentenccs  are  fhort,  and  the  comparifons  flrik- 
ing  :  The  language  is  cafy,  and  the  do£trine  evangelical  : 
The  method  proper;  the  plan  comprchenfivej  the  mannct 
fearching,  vet  confohtory,  1^ another  celcbraled  treatifc  is 
ftiled.Tiic  iVhoie  Duty  of  Man,  I  wouM  call  this,  TfK^wnoLy. 
of  Man  ;  as  it  comprifes,  what  he  was,  originally:  what  he  ry/ 
by  tranfgrefilon  :  what  he  Piould  be,  through  jg^acc  :  and,  then, 
what  he  zoiU  be^  in  glory.* 


275434 


?C5i^s^^i:::;::i^s^ss:^^<^:S5i:^Si;>i^^ 


PREFACE. 


IT  is  a  m-xlm  among  wife  men,  That  the  knowledge  of  pcr- 
fon«,  is  o^  as  great  uCc,  in  the  conducl  of  human  life,  as 
the  knowledge  of  things ;  and  it  is  mod  certain,  that  he  who 
knows  the  varioiis  tempers,  haracurj,  and  difpofjtions  of  men, 
uho  can  find  out  their  turn  of  thought,  and  penetrate  into  the 
fccrct  fpriijgi  and  principles  of  their  aflings,  will  not  be  at  a 
)of»  to  find  out  proper  means  forcompafilng  his  aims,  Will  eaGly 
piefcrve  hue '/elf  from  fnarcs.and  either  evite  or  overcome  dif- 
ficulties. Bjt  ;h^  kno'vvledge  of  human  oatuie,  morally  coofi- 
dered,  or^in  other  word»,  of  the  temper  and  difpoiilton  of  the 
fcul  in  lis  moral  po'>'«rr,  h  of  much  greater  value  ;  as  it  is  of 
ufe  in  the  concerns  of  an  uncijangeablc  H^  and  world  ;  he  who 
is  poffclTcd  of  fo  valuable  a  branch  of  knowledge,  is  thereby 
capacitated  to  judge  aright  of  himfclf,  to  underftand  true 
Clirifiianity,  and  to  conceivcjuftly  of  perfect  happincfs,  and 
coofummate  mifery. 

Th«  depravity  ef  human  nafart  is  fo  plainly  taught,  ye»  in- 
ctilcated  in  facrcd  Scripture,  a^d  is  fo  obvious  to  every  think- 
ing man's  obfervaiion, who  fcarcbes  his  own  breaft.and  reflcftt 
di;ly  on  h^s  temper  and  aftln^,  that  it  is  furprizingly  ftrange 
ar.d  wonderful,  how  it  comes  to  pafs,  that  this  tmpoitaot  truth 
is  Co  little  underflood,  yea  fo  much  difbelieved,  by  men  who 
bear  the  name  of  Gofpel-Miniflcrs.  A-rc  there  not  perfont  tcr 
be  found  in  a  neighbouring  nation,  in  the  ci)ara£ler  of  prcach- 
ets,  appearing  daily  »n  pulpits,  who  are  fo  unacquainted  with 
their  Bibles  and  thcmfelvcs,  that  they  ridicule  the  do£lrine  o^ 
original  fin,  as  unintelligible  jar^gon  ?  If  tlicy  are  pcrfoos  of 
a  moral  life  and  coovcrfation,.  they  fceir  to  imagine,  they  cart- 
liot  become  better  ihao  they  afe;  if  they  arc  immoral,  they 
feem'  lo  indulge  a  conceit,  that  thcv  can  become  virtuous,  yr» 
religious,  when  they  plenfe.  Thefc  are  the  men  who  talk  of 
•be  dignity  of  human  nature,  of  grcatncfs  of  mind,  noblcnefs 
of  roul,and  generofi'.y  cf  fpirii>as  if  they  intended  to  perfuadc 
tHrmfelvrs  and  others,  that  pride  is  a  good  principle,  and  do 
tot  ki.ow,  that  prjdc  and  felfiOinef^  arc  the  bnne  of  mankind, 
pro«3u^ive  of  all  the  wickcdnels,  and  much  of  the  mifery  to 
be  fourd  in  this  and  in  the  other  world  ;  and  is  indeed  thai, 
>.i:cie'Mi  the  depravity  of  human  oitt^e  propeily  coLiLftw 


P  R  E  F  A  £  E.  V 

Upright  Adam's  nature  faintly  adutr.brated  the. divine,  in  a 
inoderaied  ielf-cnqcra,an  adequate  feJf-love.nnd  delv^hiful  re- 
fleftion  on  his  own  borrowed  excellency,  regulated  hy  a  juH 
cfleera  of,  and  fupreme  love  to  his  adjrcd  Creator  ;  whence  a 
peaceful  ferenity  of  mind,  a. loving,  compairionaie,  and  bene- 
volent difpontion  of  foul,  a  depth  cf  thought,  and  Urigbtner* 
of  imagination, dclighifullv  employed  in  the  rapturous  contem- 
plation, of  his  beloved  Maker's  infini.e  nerfeaiciis;  ti^us  hear- 
ing the  divine  image,  and  referabjing  God  that  mad  :  him. 
Buthenofooncr  difpbeycd  the  divine  probatory  comm.T.i  J,ib^/v 
the  fcales  were  caft, his  moderated  felf-e(l:em  de^ener-i'.cd  ini;> 
pride,  his  adequate  fclf-love  fluunk  into  ir.ere  feliifhiiefsj  and 
his  delightful  refleftions  on  his  own  excel leni.v,vari--;d  into  the 
tickling  pleafures  of  vapity  and  concck  ;  he  loH  view  of  the 
Author  of  his  bqing,  and  thenceforth,  inflead  ^f  delighting  ia 
Jiijn,  firft  dreaded  and  then  defpifed  him. 

The  modirt,  and  therefore  hitherto  anonymous,  author  of 
the  folio  wirtjdifcourfeSiMr.TH  om  as  Bos  to  n,  having  hand- 
led this  fubjcd,  in  prcacl.ng  to  his  own  obfcurc  parochial  con- 
gregation of  Etterick,  in  the  fhcnffdom  of  Selkirk,  had  a  par- 
ticular view  to  their  benefit,  in  printing  and  puKlifhmg  them; 
and  therefore  the  (file  and  method  is  plain  and  fimplc,3nd  the 
firft  edition  printed  on  cop.rfe  paperj  but  .the  fubjecf  is  fo  com  • 
prehei'^five  and  important,  ibwcll  ir.anagcd,  and  the  book  has 
been  fo  well  leceived,  that  it  now  appears  in  the  \vorld  more 
£mbelli(hed,  as  well  as  better  corrctled  than  formerly. 

Let  it  fufBce,  to  recommend  it  to  thofe  who  hivc  a  rij5,ht 
^taftft.of  genuine  Cbrifiianity,  that  all  the  Author's  i;otiot|4?ow 
to  dlre^fly  from  the  facred  fountain,  that  it  is  to  be  dQHifcted, 
if  he  has  bad  much  recourfc  to  any  other  helps, than  liis  B:b!c 
and  his  God  for  afliflance.  ^lcan  time,  I  am  aware  of  an  ex- 
ception from  thefc,  who  rarJt  themfelves  among'the  palite  part 
of  mankind, as  that  there  is  the  fame  har/li  peculiarity  of  dialect 
?n  it,  which  is  comiaonly  to  he  found  in  books  of  praflical  di- 
vinity. But  I  beg  leave  to  obfcrve,  That  the  dialcfl  they  ex- 
tent, againft,  is  borrowed  from  facred  fcripture;  an-i  like  as  it 
has  pleafed  Go  D,by  the  foolifhnefs  of  preaching  to  fave  theia 
that  believe;  fo  alio,  to  countenance  what  they  arc  difpleafcd 
with, by  the  operations  of  his  Spirit,  on  the  minds  of  true 
Chrifllans,  as  their  common  ».^.perience  witnefTeih.  However, 
*  heart:!^  -.vifh,  'h**  ficrrniicm  were  aitu^eiaer  rcujovcd,  by 
fome  perfon'j  digefiiug  into  a  methodical  tre3tile,tbe  views  ot 
human  nature  in  its  primitive  perfcciion,  in  iis  depraved  cou- 
.dition,  and  in  its  retrieved  Rate,  who  is  mafter  of  modern  fl'.le, 
and  thoroughly  underftando  the  fubjetlsdifcourfcd  in  this  book, 
that  by  becoming  all  things  to  all  rnen,  Sjnie^z.pfall  rank.? 
and  kinds  of  men,  may  be  gainedO  ^J  ^4-^4 


vi  PREFACE. 

I  am  not  to  declaim    at   large   in  favour  of  religion ;  thif 
were  to  write  a  book  by  way  of  preface.    Mmy  able  pens  have 
been  employed  in  recommending   it    to  che  world,  by  ftroig    I 
arguments  drawn  from  its  urcfulne^'s  tofociety,  its  fuirablcnefs 
to  the  dignity  of  the  rational  nature, and  tbe  advantages  ariling. 
tJ  men  fiom  it,  in  this  and  the  oiher  world.       But,  after  all, 
may  not  one  be  allowed  to  doubt,  if  religion  be  rightly  undcr- 
flooj  bv  all  it^  patrons  ?    may    not  the  beauties  and  excellen- 
cies of  a  precious  gem  be  elegantly  dclcribed  by  a    naturalirt, 
br  jeweller,  whenever  faw  thj  particular  one  be  talked  of,an4 
knows  little  of  its  nature,  lefsoV  the  confiruc^ion  of  its  parts, 
and  nothing  of  its  proper  ufe  ?  Are  there  not  men  of  bright 
parti,  who  reafon  finely  in  defence  oC  religion,  and  yet  arc  lo 
"-•uch  ftrangcrs  to  it,  that  they  brand  tbcfe  who  arc  To  happy  as 
to  be  poJeffed  of  it,  with  the  hard  name  of  Spiritualifls,  rc*.i 
oning  them  a  kind  of  Enthufiafts,    unworthy  of  their  regan; 
The  truth  is  Chriftianity  is  a  myftery  ;    mere  reafon  docs  not 
comprehend  it.       There  is  a  fpiriiual  difcerning,  nccclfary  to 
its  being  rightly  undcrllood  ;  whence  it  comes  to  pafs.that  men 
of  great  learning  and  abilities, though  they  read  the  Scripiarcs 
viih  attention,    and  comment  learnedly  upon  them  ;  yet   r 
rjcr,  yea  cannot,  enter  into  the  vein  ef  thought  peculiar  toil 
infpircd  penman,  becaufc  they    fliare   not  ol  the  fame  Spirit 
wherefotc  it  1$,  that  the  ApofllcPaul  alTcrts,  the  natural,  th   . 
is,  unregeneratc  man,  not  to  know  the  things  of  God,    m 
thsr  indeed  to  be  capable  of  knowing  them,  bccaufc  thojr  a: 
fpiriiually  dilcerned. 

From  what  has  been  faid,  it  is  eafy  to  conclude,  Th«i  r, 
pcdantiq  apology  on  the  part  of  the  Author,  for  appearing  : 
print,  or  favning  compliments  to  the  courteous  reader,  on  tl; 
part  of  the  prefacer,  are  to  be  cxpefled.  The  truth  is,  bo: 
the  one  and  the  other  arc  rather  little  arts,  vailing  pedantr 
9nd  conceit,  than  evidences  of  modcfty  and  good  Uufe.  It 
of  more  ufe  to  recommend  the  pcrufal  of  the  book,  to  perfc  • 
of  all  ranks  and  degrees,  from  a  few  luitablc  topics,  thai)  ; 
fljcw  wherein  this  Edition  differs  from  the  firft. 

That  all  mankind,  however  differenced  by  their  rank  and  H 
tion  in  the  world,  have  an  equal  concern  in  what  i>    reveal' 
concerning  another  and  future  yoi\<\,  will  be  readily  ownc(    . 
»nd  [t  mit^ll  be  as  rra^ilj  grant^cd,    thatJlowevc.-    uIUwawic 
.-ay  be  for  trcnof  If^rningandparts,  to  pleafc  ihcjuftlvtswr 
liiienefsof  language,  juftncfs  ofihoughi,  and  exaft  conrert-  ; 
)n  writings  upon  other  fubjcfts  ;  yet  they  ought  not  to  ii 
thcmrclvc.  »n  .the  lame  taflc  in  difcourfes  on  diving  ifaii 
they  cxpote  themfcives  to  the  juft  cenfure  of  afling   v. 
fame  indifcretion,  asaperfonin  darger  of  familhingby  ! 
vould  be  guilty  of,  ifbcpci  verily  rejetUil  plain  whclibti 


P  R  E  F  A  C  E.  vii 

v!ien  bfFercd  to  him,  for  no  other  reafon  than  for  want  of 
palatable  fauce,  or  order  and  rpjendor  in  ferving  it  up. 

The  facred  bock  we  call  the  Bib'e,  has  a  peculiar  fublimiijr 
in  it,  vailed  with  unufual  dialeft  and  feeming  inconncSlion  : 
but  it  h  not  therefore  to  be  rejefted  by  a»en  whobear  i4ie  name 
OiChri^ians,  asuncouihor  unintelligible  j,  true  wifdom  diQatcs 
quite  another  thing:  it  counfels  us,  by  Ire^uenf  reading,  to 
acquaint  ourfelvcs  v/eli  wiih  it  ;  become  accuftomcd  to  its 
peculiar  phrafes,  and  fcarch  into  its  fublimitics  ;  upon  this 
ground,  t^iat  the  matters  contained  in  it,  are  cf  the  utraoft 
confequence  tons,  and  when  rightly  underflood,  )ieldarcfine4 
delight,  much  fuperior  to  what  is  to  be  iound  in  reading  the 
beft  written  books  on  the  moft  entertaining  fubj:£ts.  What 
pleads  for  the  parent,  is  a  pica  for  the  progeny;  praQical 
difcourfes  upon  divine  fubjcft«,  are  the  genuine  offspring  of  the 
fucred  text,  and  ought  therefore  to  be  read  carefully  and  with 
attention,  by  pcrfpns of  all  ranks  and  degrees,  tho'  they  are 
indeed  calculated  for,  and  ptci>liarly  adapted  to  fuch  as  move 
in  low  fphcres  of  life. 

Let  it,  however,  be  a  prevailing  ergunent  with  perfons  of 
all  dcnon^ina'.ions,  carefully  to  read  books  of  prafticai  divinity: 
That  n.  ny  of  them  are  not  written  on  the  fame  motives  and 
principle?  as  other  books  are  j  (he  authors  have  often  a  peculiar 
divine  Cd*1  to  publifh  them,  and  well-founded  hope  of  their 
being  ufcful  to  advauce  Chriflianity  in  the  world.  In  confe- 
quence whereof  it  is  that  great  numbers  have  reaped  bencfTt 
by  reading  them,  efpecially  in  childhood  and  )  oath ;  many  have 
been  converted  by  them  ;  and  it  may  be  quedioned,  if  ever 
there  was  a  true  Chriftian,  fince  the  Art  of  printing  made  thefe 
books  common^  who  has  not,  in  feme  flage  of  life,  reaped  con- 
fidcrable  advantage  from  them.  This  book  reco.-nmends  itfelf 
in  a  pariirular  maoner,  b)*  its  beinga  Ihort  fubllantial  fyftcm  of 
practical  divinity,  in  fo  much, that  tt  may  with  truth  beafferted, 
that  a  perfon  who  is  thorjjghly  acquainted  v.ith  all  that  is  here 
taught,  may,  without  danger  to  his  eternal  intereft,  remain 
ignorant  of  other  things,  which  pertain  to  the  fcience  called 
Divinity.  Itis  therefore earncftly  recommended  to  the  fcricus 
and  frequent  perufal  of  all,  but  efpecially  of  fuch  as  are  in  that 
flage  of  life  called  youth,  and  are  fo  Rationed  in  tb"  world,  as 
not  to  be  frequently  cpportuncdto  hear  ftrmons,  and  read 
commentaries  of  the  facred  text. 

Jtis  doubtlefs  incumbent  on  matters  of  families  to  make  ^ora^ 
provifion  of  fpiritual  as  well  as  bodily  food,  for  their  children 
and  fervants  ;  this  is  effc£lually  done  by  putting;  pratbcal  book^ 
in  their,hands  ;  a<id  therefore  this  book  is  humbly  andearneftiv 
recommended  as  a  famrly-book,  v/hich  all  the  members  of  it 
.arc'aot  only  allowed,  but  defired  to  perufc. 


viii  P  R  E  F  A   C  E. 

As  to  th«  diffcTf  nee  betwixt  this  and  tVic  former  edition, 
^hich  gives  it  preference,  it  lies  chiefly  in  the  Authof'f  rot 
only  having  rcvifed  the  (lile,  but  the  thau^htin  many  p Wes  ; 
and  corre3ed  both,  fo  as  to  fct  (everal  important  truths  in  a 
clearer  light,  and  make  the  ftilc  of  the  hook  now  uniform, 
which  formerly  was  not  fo,  becaufe  of  the  explications  of 
peculiar  words  and  phrafes  in  ufe  amongP  pra^Hcal  divines,  ^ 
efpccially  of  the  church  of  Scotland,  which  were  inierfperfcd 
throughout  the  former  edition,  and  intrcduccd  by  angthcr 
hand,  for  the  iake  of  fuch  perfons  as  arc  not  accuftomed  to 
ihcm.  It  remains,  that  the  prcfaccr  not  only  fuhjoins  Kis 
•r.ame,  which  was  concealed  in  the  firfl  edition,  as  a  icflimOny 
ihat  he  eflcems  tbc  Author,  and  values  the  book,  but  that  he 
may  thereby  recommend  it  in  a  particular  manner  to  the  pc- 
rufal  of  pcrCprs  of  his  own  acquaintance.  If  in  his  afnUing 
towards  Its  bein||  publifhcd,  and  in  prefacing  both  editions,  he  • 
has  not  run  urfent,  he  has  what  will  bear  him  up  under  all 
cenfures  ;  the  charitable  will  think  no  c»il,  aud  othcrt  will 
do  as  they  pleafe. 


ROBERT  WIGHTV  '^  ^^  rr.  u.  c.  e. 


EdtTihurgh,  \^lh  March ^  17P9. 


TH  B 

CONTENTS. 

I.  The  flate  of  Innocence,  or    Primitive 
Integrity,  Dircour fed  from  Ecc.  \ii.20. 

OF  man's  original  righteoufnefs,  I'agc  '? 

His  underftanding  a  lamp  oflight,  cp 

His  ■will  flraigbt  with  the  v ill  of  God,        .  ib. 

His  affeflions  orderly  and  pure,  2i 

The  qualities  of  this  rightcourAefj,  f<» 

Of  man's  original  happinefs,  24 

Man  a  glorious  crcaiure,  i^. 

The  favouiite  of  heaven,  ib. 

The  cotvenant  of  works,  iL. 

Lord  of  the  M- or  id,                                             %  27 
The  forbiddrn  tree,  a  (lay  to  keep  hii?i  from  falling,  ib. 

His  perfe£l  tranquility,,  sS 

Life  of  pure  delight,  ib. 

Man  immortal,  £5 

i^iiftruftio;:*  from  this  flat*,  3» 

Three  forts  of  pcrfons  rr,-»rovc4,  ib. 

A  lamentation  over  the  ruins,              .  31 

II.  The  Sate  of  Nature,  or  ftate  of 
Entire  Depravation. 
JIead  I.  The  Sinfulnefs    of  Man's  Natural 
State,  difcourfed  from  Gen,  vi.  c. 

rpHAT  man's  nature  is  corrupted,  proven,  P.  3^ 

-*■      from  God's  word,  ib. 

From  mens  experience  and  cbfervation,  4* 

F?'"  n  Adam's  image  natural  to  men,  in  eleven  particulars, ,14 

Of  il.«  corruption  of  the  underftanding,  4;^ 

Weaknefs  v/ith  rcfpeft  to  fpiriiualtnings,        '  ib. 

Three  cvideaces  of  h,  «# 

Grofs  darknefs  in  fpintual  things,  ib. 

Four  evidences  of  it,  51 

A  bias  in  it  to  evil,  55 

Six  evidences  of  that  bias,  !?>. 

Averlion  to  fpiritu?.]  truths,  t^S 

Three  evidences  thereof,  '^(^ 

Pronenefs  to  lies  and  falfehood,  i^r 

Man  naturally  high-minded,  62 

Qf  the  corruption  of  the  will,  ^3 

Utter  inability  for  what  is  truly  good,  ib. 

Two  evidences  of  it.  t^ 


CONTENTS. 

Avcrfcncfi  to  good,  Page  C^ 

f  cur  evrden(rtsx)f  1%  ib. 

Proncncfs  to  evil,  68 

Five  evidences  of  it,  »b. 

Lnmity  againft  God,  70 

Agtiinft  the  beins  and  nature  of  God,  71 

Fjve  quericj,  for  conrtftioo,  OH  ihjs  hcad|  72 

Againft  the  Son  of  God,  73 

la  his  proj^.'-Ptical  office,  74 

Two  evidcDces  of  it,  ib. 

In  his  pricflly  office,  76 

Three  evidences  of  it,  »h. 

In  his  kingly  office,  77 

Three  evidences  of  it,                  *  ib. 
A  peculiar  tn^ligniiy  againfl  the  prieftlyoScc,  corrupt  na- 
ture lying  Jr-jTs  to  the  gofpcl-conirivauce  offalvation,      78 
Four  proofs  of  if,                                                     "         79 
Bent  to  the  way  of  the  Uv/,  as  a  covenant  of  woilu,        80 

Four  proofs  of  it,  81 

Againfl  tijc  Spirit  of  God,  84 

Againfl  the  law,  as  a  rule  of  life,  83 

Two  evidences  of  if,  '•>• 

Coniumacy  aga'.  ft  the  Lord,  ih. 

Pcivcrfjnefs  in  reference  to  the  ulnci  cu^  85 

|Of  ihw  corruption  of  t.hc  aficclions,  87 

|Of  the  corruption  of  the  confcicnce,  f^S  ^ 

(^f  the  corruption  of  the  memory,  89 

The  body  partaker  of  this  corruption,  90 

5Iow  man's  nature  was  corrupted,  ib. 

'I'hc  dotlrine  of  the  cqr.uption  of  nature?  applied,  93 

The  narural  man  can  do  nothing  but  Gn,  95 

'od  tak^-s  fpecial  notice  of  the  fin  of  our  nature,  gj 
Jivtder.cts  of  men's  overlooking  the  fin  of  their  nature^        98 

A^'bercin  that  fin  is  to-be  fpcciaUy  noticed,  J 00 

Why  it  is  to  be  fpcciaUy  noticed,  lol 

low  to  get  a  view  of  the  corruption  of  rature,  103 

Head  II.  The  Misery  of  Man's  Natural 

'Stzite,  DlfcouiTed  from  Eph.  ii.  3.  104 

MAN'S  natural  fiatc,  a  flaie  of  wrath,  106 

What  this  ftaie  of  wrath  is,  ^  108 

AVraib  in  the  heart  of  God  againfl  the  naturalTnan,  ib. 

"Wrarh  in  the  word  of  God  againft  him,  loy^ 

Wrath  in  the  hand  of  God  a^-.nft  biaij  ib. 

On  his  body  and  foul,  tio 

Oa  bis  enjoy rocnts,  Jii 


CONTENTS.  X. 

He  is  under  the  power  of  Satan,  Page  1 1 1 

Hath  no  fecurity  for  a  motncnt'is  fafcty,  i  vz 

Wrath  a^-ai::(l  him  a:  Jeatli,  and  at  the  general  judgment,  ib. 

The  qualities  cf  that  wratb,  '    _  J»3 

Thedo£trineof  the fliteofwrathconfirnncdand vindicated,  i  \^ 
.Several  inlnuftions  from  it,  ib. 

Alarm  to  the  unrci^^rnerate,  122 

I'hey  are  untler  the  covenant  of  works,  rtn 

Their  mifery  m  that,  refpcft,  J 23 

They  arc  without  God,  125 

Their  mifery  in  that  rcfnecl,  ib. 

Inftances  of  the  v/raih  of  God,  laS 

A  view  of  the  nature  of  God,  whofc  wrath  it  is,  127 

How  w  flee  frorrj  wrath,  128 

A  few  words  to  the  faints,  and  a  word  to  all,  129,  131 

Head  III.  Man's  Utter  Inability  to  recover 
himfclf,  DifcoiiiTed  from  Romans  v.  6. 
John  vi.  44.  1-1 

I^NLY  two  ways  of  man's  recoverirtghimfelf  fuppofable., 
^-^  viz.  the  way  ot  th°  law,  and  the  way  of  the  ^ofpei,      1^3 
Man  unable  to  recover  him'elf,  »n  the  way  of  the  law,       jb. 

He  cannot  keep  the  commands  perfe£tJy,  ib. 

The  pcrfe£tion  of  law-obediencc,  fourfold,  1^ 

He  cannot  facisfy  the  jaQice  of  God  for  his  fin,  130 

Objeft.  God  is  merciful  :  we  hope  10  be  laved,  it  wc  uo  as 

well  as  we  can,  AnfwcVed,  137 

Mun  unable  to  recover  himftrlf  in  the  way  of  the  gofpcl, 

to  embrace  and  ufe  the  help  offered  for  his  recovery,      13^ 
Proven  by  feveral   arguments,  ib, 

Objetl.  (i.)  If  we  be  under  an  utter  inabiliiv  to  do  any 

good,  how  can  God  require  us  to  do  it  ?  Anfwtrcd,        ^o 
Object.  (2.)  ^^'hy  do  you  then  call  us  to  belie Vv?,  repent, 

and  ufe  the  means  P  Anfwered, 
Ohjeft.  (3.)  The  ufe  of  means  ncedlcfs,  lecing  wc  are  ut- 
,     lerly  unable  to  help  ourlelvei  out  of  the  l!aie  of  Cn  and 

wrath  :   Anfwered, 


HI 


t^'ielt.nas  i>od  promt  fed  to  convcrfandlarcTnem,  wjio,   ' 
in  the  ufe  of  means,  do  what  they  can,  tcrw-ards  their 
own  relief?  Anfv/ercd,  ib. 

The  cor.clufion  of  this  he«dj  144 


^ii  C  O  N  T  E  N  T  S, 

HI.  The  StateofGR  ACE, or  begun  Recovery. 

Head    I.    Regeneration,   Dircgurfed   from 
1  Pet.  i.  ^3/  Fage  145 

OF  the  nature  of  regeneration,  146 

Partial  change*  miflakcn  for  this  cbang<r,  ib. 

The  chan,'5c  made  in  regc^eratioa,-what  it  is,  149 

In  general  and  particular,  ib.  1^1 

The  mind  i'Uuminaixsd,  an3  the  will  renewed,  ib. 

Cured  of  its  utter  inability  to  good,  154 

Kndued  vith  a  fixed  avei^on  to  evil,  ib. 

Endiicd  with  a  bent  and  propenfity  to  good,  J<^ 

Reconciled  to  the  covenant  of  peace,  ja6 

Difpofcd  to  receive  Jefus  Chrift,  ib. 

The  afficftions  are  changed,  157 

Th«  afiPcftions  Rettified  and  rcg\iiatcd  J57,  15B 

•  The  confciencc renewed,  j.59 

The  memory  bettered  by  regenerating  grace,  160 

The  body  changed,  in  rcfpcdl  of  ufe,  i(>3 

Th.°  whole  converfation  changed,  ib. 

The  refemblance  ■betwixt  naturzl  and  fpiritad  generahon, 

in  nine  particulars,  165 

Trial  of  one's  flatc,  whether  born  again  or  not,  J 69 

;Some  cafes  of  doubting  Cbriftians  refolvcd,  178 

Cafe  (t  .)The  prcci/e  time  and  way  of  one's  convetGon 

not  known,  ib. 

Cdfe(2.)  Sin  prevailing,  173 

Cafe  (3.)  Corruptions  more  violent  than  fbrmerly,  ib. 

Cafe  (4.J  AiFeSions  to  the  creature  ftronger  than  to  the 

Creator — Glowing  affeftiorTs  t«  God  gone,  1 74 

Cafe  (5.)  Attainments  of  hypocrites   and   apofl&tcs,  a 

tirror,  J76 

Cafe  (6.j  Falling  ftiort  of  the  faints  mentioned  in  Scrip- 
ture, and  of  others,     '  177 
Cafe  [7.}  No  child  of  God  fo  tempted,  ib. 
Cafe  lafl.  Strange  andunuiual  affections,                           J79 
][  tiq  ncccllirv  of  regeneration,  »b. 
To  quailTy  one  to  do  go6<;!,                                                >60 
7'o  communion  with  God  in  dutie;,                               1R2 
To  make  one  meet  for  heaven,                                         ib. 
To  one's  being  admitted  into  htavcn,                            1^4 
: vices  to  the  u^rcgcncratc,                                        '      j85 


CONTENTS.  xnx 

Head  II.  The  Myftical  Union  between 
Chrill  and  Believers,  Difcouifed  fr^m 
John  XV.  5.  P'^ige  187 

A    General  view  of  the  Miftical  Union,  188 

-'*'  The  natural  fleck. of  ajl  inen,  Adam,  J91 

Originally  a  choice  vice,  J95 

Now  a  degenerate  ftock,  ib, 

fruits  growing  on  the^braaches  of  nature  of  the  ftock,       193- 
A  dead  ftoclc,  193 

The  condition  of  I'ue  branches  in  that  rcfpeft,      ib. 
A  killing  (lock,  ipS 

The  condition  of  the  branches  in  that  rcfpeft,  ib. 
The"  fupernatural  ftock,  ioto  which  the  branchej  are  in- 
,     grafter!,  Jefis  Chrill,  198 

Thebrsnci:es  taken  out  of  the   natural  flock,   and  gftftcd 

fnto  the  fapernatural  {loc*c,  the  elc£l,  199 

How  cut  off  from  the  natural  6ock,  in  12  particulars,       £o# 
How  ingrafted  into  Chnft,  S09 

Cbrift  apprehenda  the  (inner  by  his  Spirit,  210 

The  finner  ioorehends  Chrift  by  faith,  ib. 

How  one  cnav  kr.ow  one's  felf  to  be  apprehended  of  Chri{l,2i2 
The  benefit?  flowing  to  believers  fron\  union  with  Chrift,  28^ 
Juflification,  ib.   P<^Hce  with  God,    and    peace  of   con- 
fciencc,  217.  Adoption,  2«o.    SenOificatiQo,^ .  221. 
Growth  in  Grace,  £25 

Qucft.  If  ail  true  ChKftians  be  growing  one^,  what 
fiiall  be  faid  of  ihefe  who,  ii:ue^d  of  growing, 
are  geing  backward  ?    AnTwered,  ibv 

Qcft.  1>3  hypocrites  grew  at  all  ?  And  if  {o^  how 
fhall  M'C  Jiflinguifh  betwixt  their  growth,  «nd 
the  growth  of  the  Chriftian  ?    Anfwercd,  226 

Fruitful  ricfs,  227 

Acceptance  of  their  fruits  of  holinefs,  23* 

Kftablifhmenr,  s^x 

Support,  QC}^ 

The  fpecial  care  of  the  hufbandnsan,  237 

The  doty  of  faints  united  to  Chrift,  £39 

A  word  to  iinners,  %:^% 

IV.  The  Ete^-nal  State,  or  State  of  confum- 

mate  Happincfs  or  mifery. 
Head  I.  Death,  difcourfed  from  Job  xxx-  cj/  24c} 

THE  certainty  of  death,  244 

Man*s life  vanity,  ^  r*::^S 

A  fkori-livid  v^oity,     .  «4- 


C  0  N  T  E  N  T  S. 

A  flying  vanity,  Tage  248 

1  he  flo£irrne  of  death,  a  lookiog-gYafs,  wherein  to  behold 
tix;  vanity  of  the  world,  249" 

A  ftorchoufc  for  contentment  and  patience,  230 

A  bridle  to  curb  lufts,  converfant  about  the  body,      259 
A  Tpring  of  Chriftian  rcfolution,  85^ 

A  Ipur  to  incuc  to  prepare  for  death,  855 

Head  II.  The  DifFerence  betwixt  the  Righ- 
teous and  the  Wicked  at  death,  Difcoui  fed 
from  Proverbs  xiv.  32,  25G 

T^HE  wicked  dying,  are  driven  away,  2/>7 

•*'    In  what  cafes  a  wicked  man  may  be  willing  to  die,  t^ 

Whence  they  arc  dfiven,  and  whither,  fcOo 

Drivrnav/av  irt  thrii  wicksdner5,  x6i 

Th-  bcj.-'./ffficfsof  their  ilatc  at  death,  26a 

Their  hopes  of  peace  and  plealurc  in  this  life  cut  off,  ib. 

ThcY  have  no  foiid  grouodi  to  hope  for  eternal  happiaeri,)b. 

Death  roots  up  their  delufive  hopes  of  heaven,  263 

Makes  their  ftaie  abfoluiely  and  for  ever  hopclefs,  ib. 

Caution  againft  falfe  Hopes  :  Characters  of  thofe  Hopes,  264 

Exhorta'ion  to  hanen  out  of  a  fintul  Rate,  a^ff 

To  be  concerned  for  the  faluation  of  others,  ib. 

ji-.e  flatc  of  the  godly  in  deaih,  a  hopeful  ftare,  zGj 

Chrift,  their  heft,  friend,  is  Lord  of  the  other  world,  ib. 

They  will  have  a  fafe  paOi^^e  10  it,  268 

A  joyful  entrance  into  it,  27a 

OHjc6l.  Many  of  the  godly,  vhen  dying,  foil  of  fears,and 

•have  little  hope  ?  Anfwered,  271 

Death  unc  on:  fort  able  to  there,  in^hrcc  catcf,  273 

Ten  cafes  of  faints  ancnt  death,  Anlwercd,  294 

Conliderations  to  brin^  faints  in  good  terms  with  death,  277 

Direfiions  how  to  prepare  for  death,  278 

Head  III.  The  Refurredlion,  Difcourred 
from  }ohn  v.  28,  29.  283 

''pHE  poflibility  of  the  refurrcQiorr,  ib,. 

^    The  certainty  of  the  refwrreftion,.  s8l 

'/ho  (hall  be  raifcd,  and.  What  ftiall  be  raifcd,  289 

:icw  the  dead  Ihall  be  raifcd,  zgo 

The  difference  betwixt  the  godly  and    the   wicked,  ia 

their  rcfiirie6\ion,  291 

The  qualities  of  the  rarfcd  bodies  of  the  falntp,  295 

Tl;c  qualities  of  the  r;»tfrd  bodies  of  the  wicked,     297; 

("onfifcit  to  jhe  people  of  God,  £98 

Terror  to  all  naturjl  intn,  ^«d 


C  q  N  T  E  -N  T  S.  XT 

Head  IV.  The  General  Judgment, difcourfed' 

fromMat.  XXV.  31,  32.  33,  34, 41.46.  302 

THAT  there  fhall  be  a  general  judgment,  proven,  303 

Jefus  Chrift  the  Judgcf,                        '  35S 

The  coming  of  the  Judge,  ib. 

The  fummpns  given,  307 

The  Judge's  fitting  down  on  tlfk  tribunal,  it>. 

The  compearance  of  the  partie^  309 

The  feparatJon  betwixt  the  righteous  and  the  wicked,  310 

The  trial  of  t4ie  parties,                                                 '  gix 

The  books  opened,  314 

Sentence  pronounced  on  the  faints,  317 

The  faints  judge  the  world,  319 

Sentence  of  damnation  on  the  ungodly,  ih. 

The  execution,  32* 

The  general  conflagrntton,  ib.  ' 

I'hc  pl-ace  and  time  of  the  judgment,  unknown,  324 

Comfort  to  the  faints,  fh. 

Terror  to  unbtlievers,  325 

Exhortation  to  prepare  for  the  judgment,  327 

Head  V.The  Kingdom  of  Heaven,difcourrc  J 

front  Mat.  xxv.  34.  328 

'T^HE 'nature  of  the  kingdom  of  heaven,  35a 

-■■      The  faints  kingly  power  and  authority,  ib. 

Their  enfigns  of  royalty,  331 

White  garments,  pn  what   occafion  ufed  :  Much  of  fesaven. 

underthem,  ib. 

The  country  where  this  kingdom  lies,  336 

The  royal  city,  337 

The  royal  palace,    •  ib. 

The  palacc-gardcn  33^ 

The  royal  treafures,  ib* 

The  tetn pie  in  this  kingdom,  339 

The  fociety  there,  ib. 

The  fociety  of  the  faints  among  thcmfeUes,  340 

Society  with  the  holy  angeb,  341 

Glorious  coramunion  with  God  ai^dvhrtll,  the  pfcrfe^oa 

of  happinefs,  34^ 

The  glorious  pref«jice  of  God  and  the  Lamb,  ib. 

The  full  crjoyment  of  God  and  the  Lamb,  343 

By  fight.  34t. 

They  will  fee  Cbrift,  with  their  bodily  eyes,  ib.' 

They  will  fee  God,  with  the  eves  of  the  mind,  345- 

ayi^perimectal  kco'.vkdge,  ^-v3r 


l\ 


xvi  CONTENTS, 

Fulncfj  of  joy  ur.fpeakablc,  "  ^t^4 

The  eternal  duration  of  this  kingderm,  351 

The  faifus  admifHon  to  the  kingdom,                      '  358 

The  quality  in  whrch  ihcjr  arc  introduced,  3^3 

Trial  of  the  claim  to  the  kingdom  of  heaven,  35 1 

Duty  and  comfort  of  the  heirs  of  the  kingdoin,  B36 

Exhorution  to  thefe  who  hav#'BO  right  to  it.  3^8 

Head  VI.  Hell  4ifcour(cd  of,  from  Matth,  xxv.  41. 

THE  curfc  under  which  the  damned  iball  be  (but  up  in 
hcli,  36c 

Their  mifery  under  that  curfe,  ^63 

The  punifhment  oi  Icfs,  feparation  from  Cod,  ib. 

The  horror  of  feparation  from  God,  evinced 

by  fcveral  confjdcration$  36,5 

The  puniftinaenl  of  fenfe,  departing  into  fire,     37: 
HcU-fire  more  vehement  and  terrible  than  any  other, 

evinced  by  fetcral  confi'der«ions,  ib. 

Six  properties  of  the  fiery  torments  in  hell,  37a 

Three  inferences  from  this  dotlrinc,  373 

Society  with  devils  in  this  milcrablc  fiate,  377 

The:  eternity  of  the  whole,  378 

What  eternity  i»,  ib. 

What  is  eternity  itj  the  ftatc  of  the  damrcd,    '  37^ 

Reafonablenefs  of  the  eternity  of  the  ptinilhmcnt  of  the 
damned,  381 

A  ineafuring  reed  to  meafarcoar  time,  and  cndeavoars 
for  falvation  by,  ,  3^2 

A  balance  to  dilcover  the  li'ghtncfs  of  what  is  falfely 
thought  weighty,  and  the  weighi»i  what  is  falfly  tho't 
light,  383 

Exhortation  to  flee  from  the  wrath  to  ccnte,  38^ 


c?^ 


STATE      I. 

N  A  M  E  L  Y, 

The  State  of   Inmo%ence  or  Primitxvi 
iNitCRiTY,  in  which  Ma. ^  was  created. 

EcGLES.  vii.  2g. 

Ce,  this  fitly  have  I  found,   That  Ood  hath  made  man  upright  : 
But  they  have  fort ght  out  many  invinticns. 

TliERt.  *ic  tour  ihin^s  very  n^^ceffirv  to  be  known  by 
aii  that  *ould  fee  heaven.  /"/'J?,  What  man  was  m 
the  liatc  of  innoCf-nce.ai  Xjoij  audc  him.  Seccndijf, 
What  he  if  to  the  fistf  of  corrupt  nature,  a«  be  hath 
unmade  himfclf.  Thirdly^  What  he  rnuft  be  in  the  (late  of 
grace,  as  created  in  C^ri't  Jelus  unto  p"od  work-*,  if  ever  he 
be  made  a  ^itaker  of  ihe  inheritance  of  the  faints  io  ligHu 
And,  Lajily,  \\^at  he  Ihall  be  in  hii  eternal  ftaie,  as  made 
bv  the  judge  of  .ill,  either  perfcrtly  happy,  or  completely 
jnifcrablc,  and  thai  for  ever.  Tnelc  arc  wcigbry  points,  that 
touch  the  Vitals  of  practical  godiirefs,  from  which. moft  men, 
and  even  many  proicfforj,  in  ihcfe  dregs  of  tunc,  arc  quite 
cftranged.  1  defign  therefore,  under  the  diviae  conduft,  to 
open  up  ihefc  thinjzs,  and  apply  them. 

I  begin  with  the  firft  of  them,  namely,  The  flate  of  inno* 
ccnce:  Thar,  beholdinir  nun  poiiiT^ed  after  the  fimilitude  of 
a  palace,  the  rums  mav  the  mere  aifcct  u*i  ;  wc  may  the  more 
piue  that  ms-chlcfj  Fv.rroa,  whom  the  Tather  has  appointed 
the  repaiftr  of  the  brei»ch  ;  and  thai  Tire  mav,  with  nxcd  re- 
folvcs,  b.^take  ourfelves  tc  that  way  which  l.acUth  to  the  city 
ihjt  hath  tjnmnvrahle  foundaiio:.* 
In  the  text  wc  have  three  things  : 

1,  The  flatc  of  i mocence  wherein  roan  was  created,  4^ijrf 
hatk  madcmtn  xppn^kt.  B\-  man  here,  we  are  to  underftand 
our  fifft  parents  ;  the  archetypal  p^wr,  the  root  of  maukind, 
the  compendiicd^ world,  ^nd  the  fountaia  from  whence  all 
generations  hav^ft reamed,  as  may  appear  by  comparing  Gen. 
V.  1 ,  8.  im  tkt  ^Sv  that  God  created  man,  it  tie  iihettefs  cfOod 
f-mde  he  hm,  nfjki^ndfemaU  created  he  then,  and  blejftd  tktn^ 
*%  the  riDot  cUMp^kind,  and  catird  their  n^me  Ad^m,  Tht 
origins:  vorwwi*  the  fame  in  our  text,  in  this  fenfe,  man 
o)..  ^:  6a^^,  agreeable  to  the  nature  of  God,  vbcfe  worM 
B 


i8  The  Explication  oj tht  Tc::. 

is  pcrfcft,  without  any  impcrfcAior,  corruption,  or  princi||)« 
ot  C'lrniption  in  his  body  or  foul.  !Ie  was  made  upright, 
that  IS,  (iraight  with  4hc  will  and  law  of  God,  without  any  if- 
ic^ulariiy  iivhis  fouL  Bv  the  fct  it  goi  in  it*  crfatian,  it  di- 
rcilly.poiMtcd  towards  God,  as  his  chief  crd  ;  whith  (Iraight 
i"c!in3tion  was  reprcfentcd,  as  in  an  emblem,  by  the  trcii 
fj^urc  of  hi^  bodv.  a  figure  that  no  other  living creat^fe  par- 
tikes  of.  What  David  was  i  A  ^ofp-l  fenfr,  tR-it  was  he  io 
a  ]t^]  fcnfc  ;  one  according  wGod's  own  heart,  altogether 
.  UghtcoiJS,  pure  and  holy.  G«)D  made  hiiri  thus;  he  did 
not  firfl  mak-e  him,  and  then  nuke  hi'ii  riglnrous;  but  in  the 
very  nnkrng  of  him,  he  made  him  righteoas.  Original  right- 
coufnefs  was  coiK-rcated  with  him  :  fo  that  in  the  fame. mo- 
irent  he  was  a  mm,  he  was  a  righteous  man,  morally  good  ; 
with  the  faaie  brtaih  that  God  breathed  in  hirn  a  living  foul, 
he  breathed  in  hnn  a  righteous  foul.  , 

z.  Here  is  man's  fallen  (late  ;  6ut  they  fmte fought  out  mikny 
invtntions.  They  fell  off  from  their  reft  in  Goij,  and  fiLil 
upon  feeking  invcntioDSof  their  own,  to  mcr.d  their  cafe  ;  Mid 
they  quite  marred  it.  Their  ruin  vas  hom  their  own  proper,* 
motion  ;  they  would  net  abide  as  Goi>  bad  maJe  thcro  ;  but 
they  fought  out  many  inventions  to  deform  and  undo  them-' 
fclvcs. 

^.  Obrcjve    here   the    certainty  and    importance  of  thqfc' 
things;    Io,  this  only  hate   I  found.  Sec.      Believe  them,  they 
are  the  rclult  of  a  narrow  fcarcb,and  aferious  inquiry,  perfor- 
med by  the  wifcft  of  men.     In  the  two  preceding, verfcs,  So]- 
6mon  reprefents  himfelf  as  m  queft  of  goodnefs  in  the  world  : 
but  the  iffue  of   it  was,  he  could  find  no  fatisfying  iffuc  in  his 
fcarch  after  it  ;  though  it  was  not  foj  want  of  pains ;   for  he 
counted  one  by  one  to  find  oUt  the  account.     Beheld  this  have 
J  found,  faith  tiic  preaolier,  to  wit,  thaty  as  the  fame  word  is 
read  in  oar  text,  k^  myfoulfeeketh,  but  I  find  not.     He  could; 
make  no  fatisfying  difcovcry  of  it,  which  might  flay  his  en-' 
quiry.     lie  found  |ood  men  very  rare,  one  as  it  were  among 
a  thoufand  ;  good  tvomen  more  rare,  not  one  good  among  his 
thciifand  wives  and  concubines,  2  Kings  xl.  3.     But  could  that 
fat  bfv  t>,e  grand  query,  Where  JhaLlwifdom  be  found  ?  No,  it 
roulil  ijot  ;  and  it  the  experience  of   others  in  this  point  run 
rourter  to  Soilomon's  as  it  is  no  reflexion  on  his  difcerniog,  it 
can  as  little  decide  the  queftion  ;  which  will  remain  undeter- 
mined till  the  laft  day.     Bur,  amidft  all  this  un^ 
t«  one  point  foui)d  our,  and  fixed  :   This  hevf  I 
lepend  upon  it  as  motl  certain  truth,  and 
»•    /  ..  tku  ;   fnt  your  eyes   upon  it,  as 
moH  dcepatvd  Irnous  regard  ;  to  wit,  that  -nag's  nar 
'irpravvd,  but  that  dcpravati9Q   was  not  from   ijf> 


of  Mans  Original  RighUouJntfs,  19 

mad^  man  upright ;  but  for  themfdvcs,  they  have  /ought  out 

many  iriventions . 

DocTRi  N  F.,  God  made  man  altogether  righteous. 

THIS  is  that  (late  of  innocence  in  which  God  fct  maa 
down  in  the  world.  'Tis  dcTcribed  in  the  holy  fcripturci, 
-with  a  running  pen,  in  comparifon  of  the  following  ftatcs  j 
for  it  was  of  no  continuance,,fent  paffed  as  a  fiyinjr  (hadow,  bjr 
man's  abuGno  the  freedom  of  his  own  will.     I  (hall, 

Fi  R  ST,  Inquire  into  the  righieoufacfs  of  this  ftaic  vrherdfi 
man  was  created. 

Secondly,  Lay  before  you  fotn€  of  the  happy  coQComt- 
tants,  and  confequcnccs  thereof. 

Lastly,  Apply  the  whole. 

Of  Man's  Original  Righteoifnefs. 

First,  As  to  the  rightceufnefj  of  thisftare,  confid^r,  rh»t 
as  uncreated  rightcoufncis,  tbe  nghteoufncf?  of  God  ti  the 
fupreme  rule;  fo  all  created  ri^htcoufnef^,  whether  of  mea 
or  angels,  hath  refpc^l  to  a  law  as  its  rule,  and  is  a  conformity 
thereunto.  A  creature  can  no  more  be  morally  indepeodent 
on  God,  in  its  aftions  and  powers,  than  it  c*n  be  naturally 
independent  on  him.  A  Creature,  as  a  creature,  muft  ac- 
knowledge the  Creator's  will  as  its  luprerre  law  ;  for  as  it 
cannot  be  without  him,  fo  it  muft  not  b;  but  for  him,  and  ac- 
cording to  his  will  :  yet  no  law  obliges  until  it  be  revealed. 
And  hence  it  follows,  that  there  was  a  law  which  man,  as  a 
rational  creature,  was  fubjefted  to  in  his  creation  ;  and  that 
this  law  was  revealed  to  him.  G^\i  made  man  upright,  fay» 
the  text.  This  prefupoofeth  a  law  to  which  he  was  coiiTormcd 
in  his  creation  ;  as  when  any  thing  is  made  regular,  or  accord- 
ing to  rule,  of  r;.eccftity  the  rule  itfelf  is  ptefuppofed.  Whence 
we  way  gather,  that  this  law  was  no  other  than  the  eternal, 
indifpenfible  law  of  righteoufnefs,  oblerved  in  all  potnts  by 
the  fecond  Adam  :  oppofed  bv  the  carnal  mind  ;  fome  notions 
of  which  remain  yet  among  the  Pagans,  who,  having  not  the 
^w,  are  a  isw  unto  them/clveSy  Rom.  li.  13.  in  a  word,  this 
law  is  the  very  fame  which  was  afterwards  fumtncd  up  in  the 
ten  commandments,  and  promulgate  on  moorit  Sinai  to  the  if- 
racljtes,  called  by  us  the  moral  law  :  and  manN  righteoufnefs 
confrfted  in  conformity  to  this  law  or  lule.  More  particular- 
ly, there  is  a  twofold  conformitv  required  of  a  man  :  a  con* 
formity  of  the  powers  of  his  foul  to  the  law,  which  you  may 
call  habitual  righteoufnefs;  and  a  conformity  of  all  hisafttoni 
to  it,  which  is  a£lual  righteoufnefs.  Now,  Goo  made.maa 
^abuually  righteous  ;  man  wai  t»  make  himfclf  a£tu«iiy  ri^h- 


20  Of  Man's  Original  RighUoufnefs, 

tcoui  !  the  former  was  rhc  Oock  Gi>d  put  into  his  hand  :  the 
laitcr,  ibc  wnpiovemcpi  he  fhould  have  made  of  it.  The  furn 
of  what  1  have  faid  is,  ibat  ihc  righteoufi/cf*  wherein  man  wa» 
created,  was  the  conformiiv  ot  all  the  faculties  and  powers  of- 
his  foul  to  the  moral  I.tw.  This  is  what  we  call  original  ngh- 
tcoufnefs,  which  man  was  oiiginally  endued  with.  We  nwv 
cake  it  up  hi  thcfe  thiee  things. 

•  Firji^  Man's  undcifiariUm^  was  a  lamp  of  light.  He  had 
perfect  knowledge  of  ihc  law,  andof  his  duty  accordjugly  :  he 
was  made  after- Go  b'b  image,  and  confcqucntly  could  not 
want  knowledge,  which  \%  a  part  thereof.  Col.  iii.  lo.  The 
new  man  is  nnewed  in  knowUdf^e,  afur  the  imaqc  of  him.  that 
created  him.  And  indeed  this  was  necelfary  to  fit  him  for 
univeifal  obedience;  feeing  no  obedjence  can  be  according 
to  the  law,  unlcfs  it  proceed  from  a  fcnfc  of  the  command- 
ment of  God  requiring  u.  'Tis  Hue,  Adam  had  not  the  iaw 
Written  upon  tables  of  (lone  :  but  it  was  written  upon  his 
mmi!,  the  knowledge  thereof  being  concrcated  with  him. 
Goo  impreftcd  it  upon  hts  foul,  and  made  him  a  law  to  him- 
felf,  as  the  remains  of  it  among  the  hcarheas  do  teftify,  Rom. 
ii.  14,  1,5.  And  feeing  man  was  made  to  be  the  mouth  of 
the  creation,  to  glorify  GoD  in  his  works  ;  we  have  ground 
to  believe  he  had  naturally  %n  exquifitc  knowledge  of  the 
works  of  God.  We  have  a  proof  of  this  in  his  giving  names 
to  the  beafls  of  the  field,  and  the  fowls  of  the  air,  and  thefe 
fuch  as  cxprcfs  their  nature.  Whatlocver  Adav%  called  every 
living  creature,  that  was  the  name  thereof.  Gen.  ii.  19.  Aa4 
the  dominion  which  Goo  gave  him  over  the  creatures,  fober- 
ly  to  ufc  and  diipofe  of  them  according  to  his  will,  flill  in 
fubordi nation  to  the  will  of  God,  fiicms  to  require  no  left 
than  a  knowledge  of  their  natures.  And  befidcs  all  this,  bis 
p«rfecl  knowledge  of  the  law,  proves  His  knowledge  in  the 
management  of  civil  affairs,  which,  in  refpe£l  of  the  law  of 
Goo,  a  good  man  will  guide  with  di/cretioH,  Pf.  cxii.  5. 

Secondly,  His  will  lay  ftraight  with  the  will  of  God,  £ph. 
iv.  34.  There  was  no  corruption  in  his  will,  no  bent  nor  in. 
clination  to  evil  ;  for  that  is  fin  properly  and  truly  fo  called  : 
kence  the  apcyfile  favt,  Rom.  vii.  7.  /  had  rtot  haotun  fm,  but 
ky  the  law,  for  I  had  not  hnown  lujft,  except  the  law  had  /aid, 
Tkoujhau  not  covet.  An  inclination  to  evil,  is  really  a  foun- 
tain of  fin,  and  therefore  inconfiftent  with  that  re£litude  and 
uprightoeis  which  the  text  cxprcUly  fays,  he  was  eadued  witli 
at  hit  creation.  The  will  of  man  then  was  directed,  and  B»> 
tarally  inchned  to  God  and  goodiiefs,  though  mutably.  X| 
vu  difpofrd,  by  its  original  make,  to  follow  the  CrealorV' 
vU),  •!  the  (hvlow  docs  the  body  ;  and  that  w^  not  left  io  an 
c^ual  balance  10  good  and  evil  :  for  at  that  rate  he  bad  oot 


Of  Mans  Original  Righteoiifnefs.  21 

been  upright,  nor  habitually  conform  to  the  la\y :  which  in 
no  moment  can  allow  the  creature,  not  to  be  inclined  toward* 
Go»  an  his  chief  end,  more  than  it  can  allow  man  to  b^  a 
god  htmrelf.  The  law  was  imprcffcd  upon  Adam's  Goal  :  now 
this  according  to  the  new  covenant,  by  which  fhe  image  of 
God  is  repaired,  confifts  in  two  things  :  I.  Puttins  the  law 
into  the  mrnd,  denoting  the  knowledge  of  it  :  2.  Writing  it 
in  the  heart,  denoting  inclinations  in  the  will,  anfwerablc  ro 
the  commands  of  the  law,  Hcb.  viii.  10.  So  that,  as  the  will, 
when  we  confider  it  as  renewed  by  grace,  is  bv  that  grace  na- 
tively inclined  to  the  fame  holincfs  in  all  its  parts  which  the 
law  requires;  fo  was  the  will  of  man,  when  we  confider  him 
as  God  made  him  at  firil,  endued  with  natural  inclLiwiions  to 
every  thing  commanded  by  the  law.  For  if  the  regenerate 
are  partakers  of  the  divine  nature,  as  undoubtodlv  ther  aic  j 
for  fo  fays  the  fcripture,  2  Pet.  i,  4.  And  if  this  d;vine  na-- 
ture  can  import  no  lefs  than  inclinationt  of  the  heart  to  holi- 
ncfs :  then  iurely  Adam's  will  could  not  want  this  inclina- 
tion ;  for  in  him  the  ima^e  of  Gon  was  perfcf).  It  »s  true, 
*ti$  faid,Rom.  ii.  14.  15.  That  the  GcntiftsJJieu'  the  tvvrk  of  tht 
law  written  in  their  hearts:  but  this  denotes  onlv  ti*cir  knowl- 
edge of  that  law,  fuch  as  u  is  ;  but  the  apofttc  to  the  He- 
brews, in  the  text  cited,  takes  the  word  hearty  in  am^ther  fenfe, 
diftinguifhing  it  plainly  from  the  mind.  And  it  mwft  be 
granted,  that,  when  God  promifeth  in  the  n-^w  covenant,  To 
tvrile  his  law  in  the  hearts  of  his  people  ^'n  imports  quite  anoth- 
er thing  than  what  Heathens  have  :  for  though  they  have  no- 
tions of  it  in  their  minds,  yet  their  hearts  go  another  way  ; 
their  will  ha»  got  a  fet  and  a  biafs  quite  contrary  to  that  law; 
and  therefore,  the  cxpreflion  fuiiable  to  the  prcfcnt  purpoft^ 
muft  needs  import,  befidcs  ihefc  notions  of  the  mind,  mclfna- 
tions  of  the  will  going  along  therewith:  which  inclinationt 
though  mixed  with  corruption  in  the  regenerate,  were  pure 
and  unmixed  in  upright  Adam.  In  a  word,  as  Adam  knew 
his  maftcr^s  pleafure  in  the  matter  of  dut)',  fo  his  wiil  flood 
inclined  to  what  he  knew. 

Thirdly^  His  affections  were  orderly,  pure  and  holy  ;  which 
is  a  necclfary  part  of  that  uprightnefs  wherein  man  was  crea- 
ted. The  apoftle  has  a  petition,  2  Theff.iii.  5.  The  Lnrd  dired 
your  hearts  unto  the  love  of  God;  that  is,  The  Lordjlraighten 
your  hearts^  or  make  them  lie  flraight  to  the  love  of  God  : 
and  our  text  tells  us,  man  was  thus  made  flraight,  The  nerv 
man  is  created  in  righteoufnefs  and  true  holinefsy  Eph.  iv,  24. 
ifow  this  holincfs  as  it  is  diftinguifhed  from  righteoufncfs, 
may  import  the  purity  and  orderlinefs  of  the  affcftions.  An4 
thus  the  apoftle,  1  Tim.  ii.  8.  will  have  men  to  pray,  lifting 
xp  hjly  hands,  without  wrath  and  doubting  :  bccaufe,  as  troub- 


2  2        Of  Mans  0 riginal  Ri  h te.ouficfs, 

l<d  water  is  unfit  to  receive  iHe  Imtgc  of  the  Ton  ;  fo  the  hcait, 
fillfd  with  impure  and  difordcrly  affcftions,  it  not  ht  for  di- 
vine commanication*.  Mail's  (eiifnive  appecitc  wai  indeed 
naturally  Carried  out  tcwaidipbjcdh  grateful  to  «hc  fcnfci. 
For  (eeing  man  was  made  gp  of  body  and  {qu!,  and  Go» 
made  this  man  to  glorify  and  enjoy  him  ;  ^nd  for  this  end  to 
life  bis  good  creatures  in  fubordmation  to  hii^fclf :  it  is  plaif> 
that  man  was  natural  Iv  inclined  both  to  fpiritual  and  fcnfiblc 
good  ;  yet  to  fpirirual  good,  the  chief  good  as  bis  ultimate  end. 
And  therefore  his  fenfiiive  motives  and  inclinatioos,  v;erc 
fubordinate  to  his  rcafon  and  wi^l,  which  hy  ftratghl  with 
The  will  of  Gap,  and  were  not,  in  the  Icai},  contrary  to  the 
fame.  Qthcrwile  he  (hould  have  been  made  up  of  coiitra- 
di£lioas ;  hts  foul  b^ing  naturall/  inclined  to  Coo  a«  the 
thief  end,  in  the  (uptrior  part  thereof  ;  aj,id  the  fame  foul  in- 
clined to  the  creatorc  as  the  chief  end,  in  the  inferior  part 
thereof;  as  they  ca'l  it  :  which  is  impofTible  ;  for  man,  at  the 
fame  in{lant,  cannot  have  two  chief  ends.  Man's  affeftions 
thenin  his  primative  ftate,  wciC  pure  from  all  defilement, 
free  from  all  diforder  anddificmper,  bccaufc  in  all  their  ino- 
tipns  they  were  duly  fubjct^ed  to  his  dear  reafon,  and  his  ho- 
ly will,  H^  had  alfo  an  executive  power  anfwerabje  to  his 
will :  a  power  to  dp  the  good  which  he  knew  fhould  be  done, 
and  wkich  he  inclined  to  do  even  to  fulfil  the  whole  law  of 
Qo{>.  If  it  had  not  been  fo  Gop  would  not  have  retjuiied 
of  him  ycticQ.  obedience ;  for  to  fay,  That  the  LoRp  gath-. 
ereth  where  be  hath  not  flrawed,  is  but  the  blafphemy  of  a 
wicked  heart,  againil  a  good  and  bountiful  God,  Mat.    xxv. 

from  what  has  been  faid,  it  may  be  gathered,  that  the  ori- 
ginal righieoafncfs  explained  wa$  univcrral  and  natural :  yet 
mutable. 

Firfi,  It  was  umverfal  ;bo^k  with  refpe£l  to  the  fubjcft  of 
it,  the  wh»le  man  and  the  objcft  of  it,  the  whole  law.  Uni- 
vcrfal  I  fay,  with  rcfpcQ  to  the  fubje£l  of  it ;  for  this  ri^htc- 
oufncls  w„:  duffufcd  thro' the  whole  ma;i  ;  it  was  a  bleffed 
leaven  that  leavened  the  whole  lump.  There  was  not  one 
vrong  pin  in  the  tabernacle  of  humjn  nature,  when  Goo  fct 
it  up,  however  (haltered  it  is  now.  Man  was  then  holy  iu 
ioul,  body  and  fpirit :  while  the  foul  remained  untainted,  its 
lodging  wa>  kept  pure  and  und<^fijed  :  the  members  of  the 
body  were  confecri«jd  vtffcls,  an^  inflruments  of  rightcouf- 
nef».  A  combat  Vtwixt  flefh  and  fpirit,  rcafon  and  a; 
nay  the  lead  inclination  to  fin,  luit  of  the  flcOi  in  the 
part  of  the  foul,  was  utterly  incoofiftcnt  with  this  upngbt-.cis, 
m  which  man  was  created  :  and  has  been  invented  to  vail  the 
corruption  of  inan's  nature,  and  to  obfcurc  the  grace  of  Go  i> 


Qf  Mans  0  ri'ginal  Rlhhtec  ujhefs .         2  3 

in  Jes'us  Christ  ;  it  looks  very  like  the  language  of  fallen 
Adam,  layinghis  own  fin  at  his  Maker's  door,  Gen  iii.  12. 
Thi  ZL'cman  w/tcm  ifiou  gdv^Ji  to  bt  with  mr^Jhf  gave  vir  of  the 
trre,  and'l  didcat.  Bat  as  this  righteoufncrs  was  univcrfal 
in  reTpect  of  the  fubje-it,  becaufe  it  fpread  through  the  whole 
man  :  fo  alTo  it  was  ur.iverfal,  in  refpetl  of  the  objeft,  the  ho- 
ly lasAT.  Thcr<^  was  nothing  in  the  law,  but  what  was  agree- 
able to  his  reafon  and  will,  as  God  made  him  :  though  Cti 
hitih  hOw  ftt  him  at  odds  v/ith  it  :  his  foijl  was  fiiapcri  out  in 
length  and  breadth  to  the  commandment,  the'  exceeding 
broad:  fo  that  this  original  righreoulncfs  was  not  orly  pcrfeft 
iu  par's,  but  in  degrees.     • 

Second Ly\  As  it  was  univerrdl,  fo  it  was  natoral  ro  b'ti,  and 
rot  fuj>ernatural  to  him  in  that  fla:e.  Nut  that  it  was  cflcn- 
tial  to  man  as  man  :  for  then  he  could  not  have  left  it,  with- 
out the  loCi  of  his  very  bcjng ;  but  it  was  ron-natural  to  him. 
He  was  created  wlih.it:  and  It  was  necclTarvto  the  perfec- 
tion of  man,  as  he  came  out  of  the  hand  -of  Go  J  ;  ncccfisry 
to  conftitute  him  in  a  ft:iie  of  integrity.      Yet, 

Tkirdly,  It  was  mutablo:  it  was  a  nghrcoufncrs  that  roight 
be  loft,  as  is  manifc  fted  hy  the  doleful  event.  His  will  was 
not  abfoiutely  indifferent  to  good  or  evil  ;  God  fei  itt<iward» 
good  onlv  :  yet  he  did  not  fo  fix  and  conftrm  its  inclinations, 
jhat  it  could  not  alrcr.  No,  it  was  moveable  to  evil- and 
that  only  by  man  himfelf,  GoD  having  given  him  a  fuifici- 
ent  power  to  ftand  in  this  integrity,  If  he  had  pleafcd.  -  Let 
no  man  quarrel  God's  wori:s  in  this  :  for  if  Adam  had  been 
unchangeably  righteous,  he  behoved  rorjiave  been  fo,  cither 
by  nature  or  by  free  gift  :  by  nature  he  could  not  be  fo,  for 
that  is  proper  to  God,  andincominunicablc  .to  any  creaiuo« 
if  by  free  gift,  then  no  wrong  was  4onc  hiin,  in  with-h^lding 
of  what  he  could  not  crave.  .Ccnfirmation  in  a  righteous 
ftatc,  is  a  reward  of  grace,  gi%-ea  upon  coniuming  righteous 
through  the  ftate  oi  trial  ;  and  would  have  been  given  to  A- 
dam,  if  he  had  flood  out  tht  time  appoiiMed  for  probation  by 
the  Creator  ;  and  accordingly  is  given  to  the  fain;s,  upon  th* 
account  of  the  merits  of  Chrifl,  who^was  obedieut  even  ro 
the  death.  And  herein  believers  liavc  the  advantage  of  A- 
<Um,  that  they  can  never  totally  i^or  finally   fall   away   from 

^  Thus  was  man  made  origiRallv  riglueous,  being  crrattd^ii 
God's  own  image.  Gen.  i.  27.  whicli  confifts  in  «he  pbfitive 
qualities  oi  knowUdge^  righiecvjucfs  ami  holinefs^  Col.  iii.  10. 
£ph.iv.  £4.  All  that  God  made  a/aj  ven  good,  accordlnij 
to  their  fevcral  natures,  Gen.  i.  31.  And  i<>  was  m?n  moral  I  r 
good,  being  made  after  the  hv.zr^t  of  him  who  is,  gocd  andup- 
\ri^,  Pfaiir.  \\v.  o.      W'lihout  ih;<.  he  could  not    have   zv^' 


«4  Of  Man  %  Origiidl  Happinefs.  * 

{vmtA  the  i^reatend  of  his  creation,  which  vtm  toknow.loire^ 
and  Tcrvc  h;«  Goo,  tc^oHtng  to  his  vJU.  Njv,  he  ould 
pot  be  Cleared  oihrrwife  :  fur  he  behoved  aihcr  lo  be  con- 
form to  the  law,  in  his  powers,  principles,  and  inchnations, 
or  oot  :  if  he  was,  then  he  wa*  riglueous  ;  and  if  not,  he  w^s 
t  iinner,  which  ts  ahfurd  and  horrible  loimagintr. 

Of  Mar,' $  original  JIappinef, 

Secokdi  Y,  I  (hill  l.n  h.  fore  you  fomc  of  ihofc  thingi, 
^^Jch  did  accompany  or  tlo  v  from  the  ri^jhicoufnefs  of  man'i 
primitifc  ftarr.  Hippiiiels  is  the  refuli  of  holmcfs  ;  and  as  it 
was  an  hol^',  fo  it  w^s  an  happv  ftzle. 

fi^JI,  Mjh  was  fhtn  a  very  gloifius  creature.  We  h^vr 
rrtifont'  luppofc,  that  a<  NrWcs' face  (}j'>nc  when  he  ciimc 
down  fro:n  fbe  mount  ;  fo  m^n  bad  a  very  li^hifoine  }«nJ  plea- 
fant  connren^nce,  and  beautiful  body,  while  as  yet  there  was 
no  darkneCi  of  fin  in  htm  at  all.  Bat  fceinj^  Croo  hirafrlf  is 
glorious  in  his  holiness,  ExoH.  nv.  jj.  lurely  that  fpiritual 
comelineis,  the  L<JR  D  put  upon  man  at  hts  creation,  made 
him  a  very  glorious  crcaiuir.  C)  how  did  li^ht  fhinc  m  his  ho. 
\y  converfatirn,  to  the  olory  of  the  Creator  !  while  every  ac- 
tion was  but  the  darting  forth  of  a  rav  and  hi  am  of  that  glori- 
ous,unmii^d  light,  whtch'GoD  had  fct  up  in  hu  foul  j  white 
that  lamp  of  love,  lighted  from  heaven,  continued  burning  in 
yi%  hcaii,  »  in  the  h«iv  place  ;  and  the  law  of  the  LORO, 
put  in  his  inward  parts  hv  the  finj^er  of  Qod,  nas  kept  by  him 
there,  as  in  the  moH  holy.  There  was  no  impurity  to  be 
fren  wuhout  ;  i.o  fqaint  look  in  the  eves,  after  any  uncleafl" 
fhing  ;  the  tongue  ((4^ke  rothing  but  the  language  c>f  heaven  : 
•nd  in  a  word,  the  Kii\^^i  So.\  wai  all  glorious  rviiAin,  and 
bis  cloathing  cf  wrou^h'  ^<>M. 

Secondly,  h^wz.^  the  :c  of  heaven.     He  fhone  bright- 

ly in  the  i.Tsage  of  Gn  '.,  \^  cmnot  hut  love  his  own  image, 
whcrc-evcr  it  appears.  While  he  was  alone  in  the  world,  he 
was  rot  alone,  for  God  way  M(h  hirn.  His  communion  and 
fellowfhip  was  with  his  CrcatAajid  that  immediately  :  for  as 
yet  there  was  noihin*  to  turn^way  the  fate  of  Goo  from 
the  work  of  his  own  hands  ;  feeing  fin  had  not  as  jret  Entered, 
which  alone  could  make  the  breach. 

By  the  favour  of  God,  he  was  advance*!  to  he  confederate 
with  heaven,  in  the  firft  covenant,  called,  T/t<  Ccnxna^t  of 
H'crkt.  God  reduced  the  law,  which  he  gave  in  his  creation, 
into  the  form  of  a  covenant,  whereof  perfcft  obcd:ei>cc  %rat 
the  condition  :  life  was  the  thing  promrfed,  and  dra»h  the  pen- 
•Ity.  4>«  fot  the  condition,  one  great  branch  of  the  natural 
taw  was,  that  racn  believe  whdtfocver  God  (hall  reveal,  an^ 
do  whatfocvcr  he  (hall  comrriard  :  accordingly  Gnd  mak»njr 
this  coveniint  with  man,  exccnded  his  duty  to  ih^noieatmg^ 


OfMan*%OrigirMlHappin^fs  25 

the  trf*  cf  knovUdgi  of  good  and  evil ;  and  the  law  t^^s  sx> 
tcndcrl,  W.M  the  rule  of  mar's  covenanf.-obedicncc-  How  ea- 
fy  were  ihcfc  teriB«  tu  him,  who  had  th<;  natural  law  written 
on  his  htart  ;  and  thar  inclining  him  ro  obey  this  pofitive  law, 
revealed  to  him,  it  fccms,  by  an.audible  voice.  Gen.  ii.  x^. 
t'le  matter  whereof  was  fo  very  cafv  P  Ai^d  indeed  it  was 
highly  re^fonablo  that  the  rule  and  matter  of  his  covenani-o- 
bcdicnce  (hould  be  thu*  ex'cndcd  4  thm  which  was  added,  be* 
xii^  a  thing  in  ufclf  indiS*.fci;t.,  -Ahere  his  obedience  was  to 
turn  upon  th<  precifc  point  of  the  will  of  .God,  the  plaincft 
evidence  of  true  obedience,  ar.d  it  being  in  an  external  thing, 
wherein  hit  obedience  or  d»i<»Jcdjencc  would  be  moft  clear 
and  t  uiifpicuous. 

Now,  upon  thi«  conHiiic^,  God  promlfed  him  lift,  the 
coutinuanGc  r)f  natural  life,  in  the  union  of  foul  und  body,  and 
of  fpiritnal  lifr,  in  the  favour  of  hii  Creator  :  He  proraircd 
him  alio  etern^il  life  >i»  heaven,  to  have  beer  entered  into, 
when  he  fhould  have  naffcd  the  time  of  his  trial  upon  earth, 
and  the  Lord  Oiould  Ice  meet  to  iiar.rport  hnn  in?o  the  up- 
per Piiradi'e.  This  promife  of  life  was  included  in  the  threat- 
n-.r.g  of  death,  mcntionrd  Gcri.  ii.  17.  For  while  God  fay», 
in  tht^day  th,,u  tauji  tkcrtcj  ikffu  Jfiuli  furcly  dic\  It  is  ia 
cifcft,**// Wott  do  %ot  tat  a/tt^tki,njhalt  Jureh  lii'-,Ac\i  thi$ 
was  faciauientally  corftaucd  by  auijihcr  tree  in  the  gardcq, 
called  ibercfore,  The  Tree  of  lijc  ;  which  he  was  dvbarred  froru 
when  he  had  finned:  Goo,  lii.  ae,  23.-  — L'H  he  put  forth  his 
haJid,  and  take  ulfo  of  the  tree  of  life,  and  eaf.,  And  live  forever, 
T tier  ff ore  the  Lord  Godfent  hnn  forth  from  tkf  garden  of  Eden. 
Yet  It  is  not  to  be  ihous^ht,that  man's  ^ifc  and  death  did  hang 
only  on  wkis  matter  of  the  Fofb'ddcn  fruit,  but  on  t^e  whole 
law  ;  for  To  fays  the  apoftle,  Gal.  iu.  tc  it  is  written,  Curfd  ^ 
is  every  one  that  xontinuclh  not  in  all  things,  z^.'hick  are  written 
in  the  book  of  the  l9.x»  to  do  them.  That  of  the  forbidden  fruit, 
was  a  revealed  part  oi  Adam's  religion  ;  and  fo  behoved  exr 
prcfsly  to  be  laid  before  him  :  hat  as  to  the  oaturai  law,  he 
naturally  knew  death  to  be  the  reward  of  Jifobedience  ;  for 
the  very  Heathens  were  not  ignorant  of  this,  kyiowin^  the 
judgment  of  God,  that  (hey  which  commit fuch  things^  are  Zi^ar. 
thy  of  death,  KoM.  i.  ^?..  And  moreover,  the  pvoxr-ife  in- 
cluded in  the  threatii'ngs,  fecurcd  Adam's  life  according  tc 
the  covenant,  as  lon^  aj  he  obeyed  the  natural  law,  with  the 
addition  of  that  pofitive  command  i  (b  that  he  needed  nothing 
to  be  expreCd  to  him  \a  the  covcnaat,  but  what  coacernei 
the  eating  ofVthe  forbidden  fruit,  that  eternal  life  in  hcaveii 
was  promifcd  in  this  covenaiit,ts  plato  from  this.that  the  thrcat- 
ning  was  of  eternal  death  in  hell  ;  to  which  when  man  had 
made  IjioiftJf  liable,  CuRXST  was  promifcd  by  his  death  t« 


26  6j  MarC'%  Original  Happin^fi, 

ptirchafc  eternal  life  ;  and  Ch  k  iST  hioifdf  eii^<)umli<thc- 
promtfe  of  the  coven^ni  of  works  of  cteru^l  life,  while  he 
pTO»ifcth  the  condition  of  that  cov^nuir,  to  a  proud  youi^ 
naao,  who,  thou/^h  he  had  noi  Adam's  ftock,  v.t  would  nt-rcs 
enter  into  life  in  the  way  of  working,  as  Adam  was  to  have 
do  c  under tlu&  covciani,  Matih.  kix,  17,  ijtkov  ttilt  enter 
into  Life^  viz.  etcnxal  life,  by  doing,  vcr.  16.' ketp  the  <  t* 
fOMndmcHts. 

The  penalty  was  death.  Gen.  ii.  17.  In  tJie  day  tkat  thou 
eatejl  thereof,  thou JhaUJuTcly  die.  The  death  ihrcatncd  vra? 
fach,  25  the  iiie  prouitCcd  was  ;  and  that  moR  juHty,  viz. 
iempcral.  Jjfttrilual,  and  cterttal  dtath.  The  event  is  a  com- 
inenury  on  this  :  For  that  very  day  he  did  eai  thcrof,  he  was 
a-dead  inan  in  law  ;  but  the  exccttion  was  flcppcd,  bccaufc 
of  his  poflerity  then  in  bis  loins;  and  another  covenant  was 
prepared  ;  However,  that  day  his  body  got  i  i  death-wound, 
and  became  mortal.  Death  alto  fcizcd  hi«  foul  :  He  loTt  his 
original  righteoufnefs  and  the  favoor  of  Gotr:  wi'ncfs  the 
gripes  and  throws  of  confciencc, which  maae him  hide  hinifclf 
froffiCoD.  And  h4  became  liable  to  eternal  death, vhich  would 
have  a£lually  followed  of  courfc,  ti  a  Mediator  had  aot  been 
provided,  who  found  him  bound  with  the  cords  of  death,  as  a 
inalcfattor  ready  to  be  led  to  execution.  Thus  "you  ,  have  a 
ihort  dcfcriptionof  tiie  covenant,  into  which  the  LoltD  bro't 
man,  in  »he  flate  of  innocence. 

Ar.d  feemcih  it  a  fmail  thing  unto  you,  that  earth  was  thus 
confederate  with  heaven  ?  This  could  have  been  done  to  none 
but  him,  whom  i\ti  King  of  heaven  deli;>hrcd  to  honour.  It 
was  an  act  of  f^race  wcrthy  of  the  gnciouk  God  whole  favour* 
jtc  he  was  ;  for  there  was  grace  and  free  favour  i|^the  Hrii 
covcmnx,  ihouf^h  tAe  txceediH^  ricAfs  of^race^  zi  tWc  apoUic 
calls  it,  Eph.  ii.  7.  was  rckrrvcd  for  the  Iccond.  It  was  cer- 
tainly an  act  of  grace,  favour  and  adnairabie  condcfcenrion  iil 
God, to  enter  into  a  covenant ;  and  fuch  a  covenant  with  his 
own  creature.  Man  was  not  at  his  owTi,but  aiGon's  diipofal. 
Nor  had  he  any  thing  to  work  with,  but  «'hat  be  had  recei- 
ved from  God.  There  was  no  proportion  betwixt  the  work 
and  the  protnifed  reward.  Before  that  covenant,  man  was 
boucd  10  perfect  obedience,  in  V'i^ue  of  his  nature!  '  . 
dcncc  on  Goo:  &  death  was  naturally  the  Wages  o\  ! 
thcjufliceof  God  couW  and  woald  havr  rrr  ;•• 
there  bad  never  been  any  covenant  betwixt  0 

But  Go u  was  free  ;  man  could  never  have    r^tj^i — i 

life  as  the  reward  of  his  work,  if  there  had  iu>t  been  Uicb  a 
covenant.  Goi>  w^is  free  to  have  difpofcd  of  his  creature  as 
lie  idW  meet  :  and  if  Hr  had  Hood  in  his  integrity  as  long  as 
fhe  world  fbould  Aand,4ud  there  iikd  h^n  t>o  covenant  pro;n- 


of  Mans   O^i^inal  Happinejs.  27 

ifing  eternal  life  to  bira  upon  his  obedience  ;  Goo  ciigh: 
have  withdrawn  his  fupporting  hand  at  laft,  and  io  made  him 
creep  back  into  the  wocab  of  nothing,  whence  alaiighty  power 

.  had  drawn  him  out.  And  v/hat  wrong  could  there 
have  been  in  this,  while  G^o-Ihould  have  taken  bsck  what 
he  fretly  gave  ?  But  now  the  covenant  being  vnadc,  God 
bcconicj  debtor  to  his  own  faithfulneis  :  If  man  wsU  woik,hc 
may  crave  the  icward  on  the  ground  of  tfie  covrndnt,  V/cll 
might  the  angels  then,  upon  his  being  raifed  to  his  dignity, 
have  given  him  that  falutation,  H~i.il  thou  that  art  /ii^k/y  fa- 
voured, the  Lord  is  roith  thef. 

Thirdly,  God  made    him  tcrdrfthc  xuorld^  pine;  of     the 
inferior  creanires,  univcrfal  lord  and  ei3pcror    of  the    whole 

,  earth.  His  Creator  gave.him  dominion  over  the  ftih  of  the 
lea.  and  ovcf  the  fowls  of  the  air,  over  ail  the  earth,  yea, 
ar.d  eveiy  living  thing  that  liveth  upon  the  earih  :  \it  put  all 
things  under  hiijeet,  Flal.  viii.  6.7,  8.   He  gave  hini  a  power 

*  foberly  to  ule  and  dilpofc  of  the  creatures,  in  the  earth,  I'ea, 
and  air.  Thus  man  was  God's  depntc-goveroor  in  the  low- 
er world;  and  this  his  dominion  was  an  image  of  God's  fo« 
vereignty.  This  was  common  to  the  man  and  the  wo-.nan  ; 
but  the  roan  had  one  thing  peculiar  to  him,  vjz.  that  he  had 
dominion  over  the  woman  alfo,  I  Cor.  xi.  7.  Behold  how 
the  creatures  came  to  hnn^o  own  their  fubjeciion,  and  10  do 
him  homage  as  their  lord  ;  and<]uiet]y  flood  before  him,  till 
he  put  names  on  them  as  his  own,  Gen.  ii.  \g.  Man's  face 
flruck  an  awe  upon  them  ;  the  ftouteft  creatures  flood  afion- 
ifhed,  tamely  and  quietly  adoring  him  as  their  lord  and  ruler. 
Thus  was  man  croiunrd  u>itH  glory  gnd  hcnour,  Pfal,  viii.  5. 
The  Loj|D  dealt  moft  liberaily  and  boointifully  with  him,^«/ 
nil  things  under  hisjiet  ;  only  be  kept  one  thing,  one  tree  in 
the  garden,  out  of  his  hands,  cveo  the  tree  of  kuowjedge  of 
good  and  evil. 

But,  you  rnay  fay,  And  did  he  grudge  him  this  ?  I  anfwcr, 
Nay ;  but  when  he  had  made  him  thus  holy  and  happy, he  gra- 
ciouflygave  him  this  reflriftion,  which  was  in  its  own  nature, 
a  pi  op  and  Hay  ^  keep  him  fiom  falling.  And  this  I  fay, 
upon  thefe  three  grounds  :  ( i.)  As  it  was  moft  proper  for 
the  honour/ of  God,  who  had  made  man  lord  of  the  lower 
world,  to  affert  his  fovereign  dominion  over  all^  by  (ome  par- 
f  cular  vifible  fign  ;  (o  it  was  moft  proper  for  man's  fafety. 
Man  being  fct  down  in  a  beautiful  Paradife,  it  was  an  aft  of 
infinite  wifdom,  and  pf  grace  too,  to  keep  from  him  one'  fin- 
gje  tree,  as  a  vifible  teftimony  that  he  moft  hold  all  of  his 
Creator,  a*  his  great  Landlord  ;  that  iio  while  he  faw  himfelf 
lord  of  the  creatures,  he  might  not  fot||et  that  he  was  ftill 
'i  fubjetl.  (2.)  This  was  a  mcmorialof  his  mutable  ftate 


28  OJ  Man's  Original  Happinefs, 

given  in  to  him  from  heaven,  to  be  laid  up  by  him,  for  hii 
great  caution.  For  man  was  created  with  a  free  will  to  good 
which  the  tree  of  life  was  an  evidtncc  of:  But  his  will  wasal- 
fo  free  to  evil,  and  iht  forbidden  tree  was  to  him  a  mrfrorial 
thereof.  It  was  in  a  manner,  a  continual  watch-word  to  him 
t^ainO  evil  ;  a  beacon  fct  up  before  him,  to  bid  him  beware 
v\  dalhing  himfclf  to  pieces,  on  the  rock  of  fin.  ^^3.)  God 
made  man  upright,  direfted  towards  GoD,  as  the  chief  end. 
He  fet  him,  like  Mefesonthc  top  of  the  hill,  holding  up 
his  hands  to  b<;aven;  arid  as  Aaron  and  Kur  (laved  up  Mofcs* 
hand,Exod.  xvii.  io,i  1,12.  IoGod  gave  man  an  ertft  figiirc 
of  body,  and  forbid  .him  the  eating  of  this  tree, to  keep  him  itt 
t'lat  pofluie  of  uprij»htncfs  wherein  he  was  crrated.  Cod 
made  the  beafls  looking  down  towards  the  earth,  to  (hew  that 
their  latisfa^tion  might  be  brought  from  thence  ;  and  accor- 
dingly it  docs  a(ford  them  what  is  commeniurabic  to  their  ap- 
petite :  But  the  erc£l  figure  of  man's  body,  which  looketh 
upward,  (hewed  him,  that  his  h;»ppihcfs  lay  above  him,  in 
God  ;  and  that  he  was  to  expctt  it  from  heaven,  aod  not 
fiom  earth.  Now  this  fair  tree,  of  which  he  was  forbidden 
to  eat,  taught  him  the  fame  leffon,  that  his  Happirefs  lay  not 
in  €nj(pyment  of  the  creatures,  for  there  was  a  wai:t  even  in 
Paradife  :  So  that  the  forbidden  tree  was,  in  effcft,  the 
land  of  all  «be  Creatures,  pointing  man  away  I'rom  (hemlelvcs 
toGoD  for  happincis.  It  was  a  fign  of  emptinefs  hung  before 
the  deer  of  the  creation^  with  that  iofcription.  This  is  not  your 
refi. 

Fourthly^  As  he  had  a  pcrfccl  tranquility  within  hjs  own 
breaft,  (o  he  had  a  perfect  calm  without.  His  heart  had  no- 
thing  to  reproach  him  with;  confcicBcethcn  had  nothing  todo, 
but  to  direct,  approve  and  fcafl  him  :  And  wiihout,'''there  waa 
fiothing  to  annoy  him.  The  happy  pair  lived  in  perfefi  amity  ; 
and  though  their  knowledge  was  vafi,  true  and  clear,  they 
knew  no  iliamc.  Though  they  were  naked,  there  were  no 
hliifhcs  in  iheir  faces  ;  for  fin,  the  feed  of  (hamc,  was  not  yet 
iown,Gen.  ii.  s^.  and  their  beautiful  bodies  were  not  capable 
of  injuries  from  the  air  ;  fo  they  had  no  need  of  clothes,  which 
art*  originally  the  badges  of  our  (haroe.  Tbcy  were  Uable  to 
nc  Jifeafes,  nor  pains  :  And  though  they  were  not  to  live  idle, 
\ei  toil,  wcarinefs,  and  fweat  ofthc  brows,  were  not  knovm 
in  this  (late. 

Fifthly^  Man  had  a  life  of  pure  delight,  and  undreggy  ple«- 
fu.'5  in  this  flate.  Rivers  o!  pure  nleafures  run  throuj^h  it. 
The  earth,  with  the  pioduft  thereof,  was  now  in  its  glory  :  no« 
thing  had  yet  come  in,  to  mar  the  beauty  of  the  creature*. 
Cod  fct  him  diyji-n,  ap^  in  a  common  place  of  the  earth,  but 
io  Ldtn  y  a  place  '■irment  for  plcafantncfs,  as  the  naiae  of  it 


of  Man  5  Original  Happine/s.  29 

imports  :    Nay,  not  only  in  Eden,  but  in  the  garden  of  Eden  ; 
the  moft  pleafant  fpot  of  that  pleafant  place  :   a  garden  plar.f- 
cd  by  God  himfclf,  to  be  the  inanfionhoufe  of  this  his  favour 
ite.     As,  when  God  made  the  other  living  creatures,  he  faid. 
Let  the  water  brin^fortk  the  inQ-jing  cr cat-are.  Gen.  s.so.  And 
Let  tkc  earth    bnn^  forth  the  living  creature,  \ ex.    2^.       Bj-t, 
when  man  was  to  be  macie,he  faid.  Let  us  make  man,  \ii.iS-  So, 
when  the  reft  of  the  earth  was  to  be  furniihcd  with  herbs   and 
trees,  God  faid,  Let  the  earth  bring  forth  grajs,  and  the  fruit- 
tree,  &c.  Gen.  i.  *  1 .     But  of  paradife  it  is  iaid,  God  planted  it^ 
chap.  ii.  8.     which  cannot  but  denote  a   finguiar    excellency 
in    that   garden,  beyona  all  other  parts  of  the    then  beautiful 
eaiih.     There  he  wanted  neiihcr    for  iiecefTity  nor  delight  : 
for  there  was  every  tree  that  is  pi'- af ant  to  the  fight,  and  g<}od 
for  foody  \ZT.  Q.       He  kn«w  not   thefe  delights  which  luxury 
has  invented  for  the  gratifying  of  lufts  :    but  his  delights  were 
fuch  as  came  outof  the  hand  of  God  ;  without  pafling  through 
finful  hands,  which  readily  leave  marks  of  impurity   on    what 
thcv  touch.     So  his  delights  were  pure,  his  pkafures   refined. 
And  yet  may  Ifhetvycu  a  more  excellent  zuay,  Wifdom   had  en- 
tercd    into   his  heart   :  Surely  then  knowledge    was    pleafant 
unto  his  loul  !   What  dclight'do  fome  find  in  their  difcov^ties 
of  the  works  of  nature,  by  the  fcraps    of  knovf  ledge  they  have 
gathered!   But  how  much  rsore  cxquifite  pleafure  had  Adam, 
while  his  piercing  eyes  read  the  book  of  God's  woiks  ;  which 
God  laid  before  him,  to  the  end  he  might  glorify  him  in  the 
fame!    And  therefore  he  bad  furely  fitted   him  for  the  work, 
Buf  above  all,  his  knowledge  of  God,  and  that  as  his  God  ! 
And  the  communion  he  had  with  h:n\^  could  not   but  afford 
bim  the  moft  refined  and  cxquifite  pleafure   in  the    innermoii 
receHcs  of  his  heart.       Great   is  that  delight,  *'hich  the  faints 
find  in  thefe  views  of  the  glory  of  God,   that   their   fouls  are 
fometimes  let  into,  while  they  arc  compaded  about  with   ma- 
ny infirmities  I  Bat  much  more  may  well  be  allowed  to  finlefs 
Adam  I  No  doubt  he  rcHlhed  thefe  pleafuresat  another  rate. 
iMJlly,  He  was  immortal.     He  would  never  have  died,  if  be 
had  not  finned;  it  was  in  cafe  of  fin  that  death   was  thrcatnrd. 
Gen.  ii.  17.     Which   fhews  it  to  be  the    confcqucnt   of     fin, 
and  not  of  the  finlcfs, human  nature.     The  perfedl  conftitarici« 
of  his  body,  which  came  cut  of  God's  hand  very  good  ;    and 
the  rightcoufncfs  ard  holinefs  of  his  foul,  removed  all  inward 
c^ufes  of  death  :  nothing  being  prepared  for  tbe  grj^ve's  devour- 
ing mouth,  but  the  vile  body,  Philip,  ii'.  21       And  ibcft  who 
have  finned.  Job  xxiv.  19.     And  God's  fpecial   care  of  his 
innocent  creature.fccured  him  againft  outward  violenc^^     The 
apoflle's  teilivony  is   exprcCi,  Rom.  v.  12.     By  one  man  Jin 
tnte  red  into  the  world  and  death  by  Jin ,     Behold    the    door   by 


30  The  DoBrtne  of  the 

%hich  death  cstne  in  !  Sjtan  wrought  witb  hit  lies  ti))  he  got 
it  opened,  and  fo  de?!th  entcrrd  ;  and  therefore  i*  he  faid  to 
lnvc  been  a  murderer /rom  the  beginningy  John  viii.  4^, 

Thus  have  I  ftiown  you  the  holinef^  and  happinefs  oi  man  in 
this  flaff .  If  7>r\s  fay,  \Vha''s  all  tbi^  to  us,  who  never  laftcd 
of  \hat  holy  and  happy  flatc?  They  muft  knOw  it  nearly  con- 
cerns us,  in  fo  hi  as  Adam  H-as  the  root  of  all  mankind,  our 
common  head  and  Teprcfentat'ivc  ;  who  rrceivcd  from  God 
cur  inheriiancc  and  flock  to  kxcp  it  for  hiinfclf  and  his  chil- 
rren,  and  convey  it  to  them.  The  Lard  put  all  mankind's 
(fock,  as  it  were  in  one  flap  ;  and,  as  we  ourlclvrs  fhould  have 
done,  he  made  our  commen  father  the  pilot  He  put  a  blcf- 
fii!g  in  the  root,  to  have  been,  if  rightly  managed,  diffafed  into 
3.1  the  branchts.  According  to  our  text,  making  Adam  u: 
light,  he  made  man  uptight  ;  and  all  mankind  had  that  11^ 
iightnrfs  in  him  ;  kor, if  the  root  behofy,fo  are  the  branchn^  Bji 
more  of  this  afterwards.  Had  Adam  flood,  none  would 
have  quarrelled  the  rcprcfentation, 

Ufc  1.  For  information.  This  Oicws  trs,  (i.)That  not 
God,  but  man  himfclf  was  the  cauHc  of  his  ruin.  God  made 
him  upright  :  his  Creator  fei  him  up,  hut  be  threw  himfelf 
down.  Was  the  LoVd's  diref^ing  and  irclining  him  to  good, 
the  reafnn  of  his  woful  choice  ?  Or  did  heaven  deal  fo  fpar- 
ingly  with  him,  that.his  prefRng  wants  fcnt  him  to  hell  to 
fceK  fupply.  Nay, man  was,and  is  the  caufe  of  his  own  ruin. 
(2  )  God  may  mofl  juflly  require  of  men  perieft  obedience 
to  his  law,  and  condemn  them  for  their  not  obeying  it  pcrfeft- 
ly,  though  now  they  have  no  ability  to  keep  it.  In  fo  doing, 
tic  gathers  but  wher»  he  has  (Irawed.  He  gave  man  ability 
to  keep  the  whole  law  ;  man  has  loft  it  by  his  own  fault  ;  but 
his  fin  could  never  take  away  thai  right  which  God  hath  to 
cxa6l  perfeft  obedience  of  his  creature,  and  to  punifh  in  cafe 
of  difobedience.  (3.)  Behold  here  the  infinitt  obligatirn  wc 
lie  under,  to  Jefus  Chrift  t'nc  ferond  Adam  ;  who  with  his 
•wn  precious  blood  has  bought  our  cfcheat,  and  freely  raalirs 
offer  of  it  again  to  us,  Hof.  yiii.  9.  and  that  with  the  advan- 
tage ofcveriafting  fecurity,  that  it  can  never  be  altogether  loli 
any  more,  John  x.  c8,  ^9.  Free  grace  will  fix  tbofe,  whom 
free-will  fhook/lown  into  a  gulfof  mifery. 

Ufe  II.  This  reacheth  a  reproof  to  three  forts  of  perfon*. 
(r.)  Tothefc  who  hate  religion  in  the  power  of  it,  wherev- 
er it  appears  ;  and  can  take  pleafurc  in  nothing,  but  ia  the 
world  and  their  lufls.  Surely  thnfe  men  are  far  from  righte- 
oufnefs  ;  they  are  haters  of  G«d,  Rom.  i.  30.  for  they  a»e  ha- 
tcr'.  of  his  imagt.  Upright  Adam  in  Paradtfe,  would 
have  been  a  great  eve-fore  to  all  fuch  perfons  as  he  was  to 
til*  ferpent,  whofe  teed  they  prove  themfclves  to  b«,  by  tbcir 


Sfatt  of  Innocence  applied.  ^h 

Walignity-  (2.)  Itrrprove*  thofe  who  pot  religion  to  Qiamc, 
and  tbofe  who  arc  afliaaied  of  religion,  before  a  graceleL* 
world.  There  is  a  generation  who  make  fo  bold  with,  the 
God  that  made  ihctn,  and  can  in  a  moment  crufh  them,  that 
they  ridicule  piety,  and  make  a  mock  of  feriournefs.  A^ainji 
whom  doycf^oTt  yourfetvcs  ?  Again fi  whom  maki  ye  a  wide 
mouth  and  draw  out  the  tongue?  Ifa.  Ivii.  4.  It  is  not  a?ainft 
God  himfelf,  whofe  image,  io  fome  roeafure  repaired  ott 
Come  of  his  creature*,  makes  them  fools  in  your  eyes  ?  But  bt 
ye  not  jnochrs^  lefi ycur  bends  be  made  Jirong,  Ifa.  xxvLii.  25- 
Holinefs  \«as  the  glory  God  put  on  man,  when  he  m?de  him  •- 
but  now  fons  of  men  turn  that- glory  into  fearoe,  becaufe  they 
thcmleUcs  glory  m  their  fbame.  There  are  others  that  fe- 
crctly  approve  of  religion,  and  in  religious  company  will 
profefs  it :  who  at  ether  limes,  to  be  neighbour-like  arc  alha- 
med  to  own  it ;  fo  weak  are  they,  that  they  are  blown  over 
with  the  wind  of  the  wicked's  mouth.  A  broad  laughter,  an 
impious  jeft,  a  filly  gibe  out  of  a  profane  mouth,  is  ro  many 
an  unanlwerablearg'tmcnt  agaioR  religion  and  feriournefs  > 
for  in  the  caufe  of  religion,  thcv  arc  as  filly  6Qvt%  without 
heart.  O  that  fuch  would  confider  that  weighty  word  !  Mark 
viii.  38,  Whofocver  therefore  Jhail  be  qpiamed  of  vie  ;  ofid  of 
my  wordiy  in  this  adulterous  and Jinfuigeneratiim  ;  of  Aim  a/Jb 
fhalL  thefon  cfman  be  a/hamed,  when  he  cometh  in  the  glory  of 
his  Father  with  the  koly  angels.  (3.)  It  reproves  the  proud, fclF- 
conceited  profeflbr,  who  admires  himfelf  in  a  garment  he  h».th 
patched  together  of  rags.  There  a»e  many,  who,  when  once 
they  have  gathered  fome  fcraps  of  knowledge  of  rcli£;iou,and« 
have  attained  to  fome  reformation  of  life,  do  fwell-  big  witlr 
conceit  of  therafclves  ;  a  fad  figo  that  the  cde6b  of  the  fall 
lie  fo  heavy  upon  them,  that  they  have  not  as  yet  come  to 
thcmfclvcs,  LJikc  xv.  17.  They  have  eyes  behind,  to  fee 
their  attainments;  but  no  eyes  within,  no  eyes  before,  10  fee 
their  wants,  which  woald  furely  bumble  them  ;  for  true 
knowledge  makes  men  to  fee,  both  what  once  they  were,  and 
what  they  are  at  prefent :  and  fo  is  bumbling,  and  will  not 
fuffer  them  to  be  content  with  any  meafurc  of  grace  attained;; 
but  pu<»them  oil  lo  prcfi  f orwAvd,  forgetting  the  things  tkSe 
are  behind^  Phil.  iii.  13,  14^  But  thofe  men  are  fuch  a  fpecla- 
cle  of  commiferation,  as  one  would  be,  that  had  fet  his  pal- 
ace on  fire,  and  were  glorying  in  a  cottage  he  had  built  for 
himfelf  oot  of  the  rubbilh,  tha'  io  very  wetk^  that  it  coulA^ 
not  ftand  againft  a  ftorm. . 

Ufe.  IIL  OfUmcifation.  He^  was  a  flately  buildijig,. 
«Mzn,  carved'like  a  fair  palace,  but  now  lying  in  afhes  :  let  as 
fland  and  look  on  the  ruins,  and  drop  a  tear.  This  is  a  la-> 
mentatior,  and  (hall^  for  a  lamenwtion.      Could  we  chafe 


0  2  Tki  Do^rine  of  the 

hut  te  we<p,  if  wt  frw  oot  country  mined,  und  turnrdbv  tlje 
^i)«'»T>y  into  a  wifdernrfj  ?  If  we  faw  oOf  hou(c»  on  fcrr.  Jb  our 
houni*^W$  pf  rifliinj^in  the  tlamci  ?  But  all  this  com«  far  (hort 
of  ihe  difm?l  f -'n,  man  fallen  a*  a  ftai  from  heaven.  Ah  ! 
may  not  wc  now  t^y.O  rhnt  w«  were  as  in  raonihf  paft,  when 
{^crc  vrere  no  (lain*  in  o«f  nature,  no  clouds  on  oor  miidi, 
no  pollution  in  our  Lraru.  Had  we  never  be^o  in  better  ca(c, 
the  matter  ha^  been  lefi  :  but  they  that  were  brooj^ht  up  in 
fcarlet,  do  now  embrace  dun^bilU.  Wberc  is  our  pnmative 
jjlorv  now  1  Once  no  darkncfs  in  the  mind,  no  ftbellioH  in 
the  will,  no  diforder  m  tbe  afffftiona.  But  ah  t  hL'w  is  thf 
faithful  city  beiomf  an  Aarlctf  Rigkte<nifncf<i  (edged  tn  if  ;  but 
nem  murderers.  OurJihcri\  b<ieonie  droTs^  0iir  wint -"nxed 
with  waret.  That  heart  u-hich  was  once  the  tc«ple  of  God, 
is  now  turned  into  a  den  of  fhicvet.  l/Ct  onr  name  be  Icha- 
bod,  for  the  ^lory  ii  departed.  H-^ppv  waft  thou,  O  man, 
who  was  like  arto  thee  !  No  pain  or  fcckneft  could  aff<:<ith«e, 
no  death  could  M>pioach  thcc,  no  figh  wa»  heard  from  tW«e, 
till  thcfc  bincT  fruits  uxre  plucked  cff  «he  forbiddtMi  tree. 
Heaven  fhonc  upon  ihee,  and  eariji  fmilcd  ;  thou  waft  the 
companion  of  angels,  and  the  envy  of  deirils.  Bui  how  low 
is  he  now  la«d,  who  was  created  for  dominion,  and  made  lord 
of  the  world  !  T-te  croitm  isfsllthfrofi  o^r  htad  :  cw  unto  ut 
that  ZiK  have  finned.  The  creatures  that  waited  to  do  him 
ftrvicc,  are  now  fince  the  fall,  fet  in  battle  array  againft  him  ; 
anc»the  leaft  of  chern  having  cowtnifTion  proves  too  h^rd  for 
him.  Waters  overflow  the  old  world  ;  fire  confumei  Sodom  : 
the  Oars  in  their  ccurfes  fi«ht  againfl  S«fcra  ;  fro^s,  flics,  1/ce, 
Sec.  turn  execotioners'to  Pharoah  and  hii  £^vptians  ;  wormi 
eat  up  HtTod  :  vea,  man  need*  a  Iteaguo  with  the  t>cafts,  yea 
with  the  very  Jfonrs  9f  thf fcid,  Joh^f.  l^-  having  reafou  to 
fear,  that  every  one  that  hndcih  kim  will  fay  him.  Alail 
how  are  we  fallen  f  How  are  we  pkinged  into  a  gulf  6i  miC- 
cH^  !  The  fun  has  come  down  on  us,  death  has  come  ia  at  our 
wr^dows  ;  our  enemies  h^e  put  out  our  two  eyes,  and  fport 
thcmftlvci  with  our  mifitries.  Let  us  then  lie  6f*^tt  in  our 
fliame,  and  let  our  conftifton  cover  ill.  tJcvertheltfs  there 
is  hupc  in  Uracl  concerning  this  thirg.  Come  thcn.O  finrer, 
lofk  to  Jefus  Chnft,  the  fcCAnd  Adam  :  <juu  the  firit  A'lam 
and  his  covenant  :  come  over  to  the  Mediator  and  Surety  of 
the  itew  and  better  covea^it  :  and  let  cur  heart*  f-^y,  Bx  tkem 
OUT  ruler,  artd  let  this  bri^cft  ^e  under  (hy  hand.  A'vt  k-i  your 
eyr  trie  Ale  dou^n,  and  cmie  not  tuithout  arty  inttrmfi^fn,  ttU  tki 
lord  Itch  dou/n  andUhoid/rm  Atsvm,  Lam.4u.  ^,  >*. 


.i' A  Melt,  ■  •• 


The  Stats  of.N'.A  t  u  r  s,  or-^f  Entire 
Dkfb.avatio5i.     --11'  '"  '  '^ 

V.  ,;.;,.,  V   HEApi.-,,v  .    ,.    V.-. 
The  SifjruLnEss  of  Man's  Natural  State, 


And  God  few  i^at  tke  zvichrdnefi  of  Man  was-  greitt  rn  tkt 
earth,  and  ihct  every    inaoinatkn    of  the    tkougkti  ef  his 

heart  wasonly  evil continvaliy-.  -, ,, 

WE  h^^^'c  feen  what  wan  Va5,a<;  God  rr.ad<?  hlm.a  I'^veh'^ 
and  happy  creature  :  let  us  view  him  now  ;is  h-  hith 
unmade  himfelf*.  and  we  fhaH  fee  him  a  Gnfwl  and  miferahlc 
creature.'  Thfs  is  the  Tad  flat-  we  were  brousrh't  tnto  bv  rhe 
fall  :  a  ftp.te  as  black  ind  doleful  as  the  former  was  glorious  : 
and  this  we  commonlv  call,  The  flatr  of  nanire,  or  mart's  nar- 
ural  ftate;  iccptdjng  to  ihit  of  ihc  aportic.Eph.ii.  2.  fi?  were 
by  nature  tht  children  of  tcreth  e-9e-^a.%  oth^ri,  And  herein 
two  thing*  are  to^  be  confidertd  ;  \f.  The  finfjlntffs  ;  ^dly^ 
The  miiery  of  thi^  ftate,  in  which  all  thc-unregenerste  do  live. 
I  begin  with  the  rmfulnefs  of  man's  natural  fliite,  whereof  the 
text  gives  irsa  full,  though  >  fhort  account ;  And  Godfaw  that 
the  Tuickedfiefs  cfmetri  xvds  ^Teci>t.\  ^.c.  '■■.-' . 

The  fcope  and  At-^x^xx  of  thcfe  wor.'ls  1<,fo  cleir  Gi'^d's  juf- 
tice,-  in  bringing  the  Wood  dh  iJie  old  worl:l.  .There  are  two 
particular  caufc^  of  it  taken  notice  oi  in  the  prccfding  vcrfcs. 
/•I.)  Mixt  jmarriag'ei,  ver.  2.  The  fans  ofG'^d,  the  poftcrity  of* 
Scth  and  Enos,  profeirors  of  the  true'  ielici6n,  married  with 
the  daughters  of  Kicn,  the  profane,  curfcd  race  of  Cain.  Thev 
did  not  carrv  the  matter-before  the  Lord,  *haf  he  "might  ckufe- 
for  them ^  Pfai.  xlviii.  14.  Bat  without  anv  refpefl  ro  the  will 
of  GoDThcy  chofe  ;  not  according  to  rhe  rules  of  their  faith, 
bnt  of  their  fancv  v  they  faw  that  -thfv  weh;  fair;  and  their 
marriage  with  them,  occaHoned  their  divorce  from  Goi». 
This  was  one  of  the-caiifes  of  the  delus>e,  which  fwept  -awav 
tbeoW'World.  Would  to  God  all  profeiTors  in  our  day^ 
■sculd  plead  not  guilty  ;  but  tho*  il||t  fin  brought  on   the  del- 


34  The  ExplUation  of  the  Ttxt. 

»^Kc,  ye^^'>|<<ltlagthatKnot  fwepi  awiy  fbac  fio;  whftb  si 
of  old,  "  inourd*y,may  juniy  be  looked  upon,  as  one  of 
the  caufci  of  the  decay  of  religion.  It  was  an  ordinary  ihlng 
athong  the  Pai^an*.  to  change  their  gods,  as  they  changed  their 
cOiditTOTi  tp^  a  married  lot ;  and  many  fad  inftanccs  the Chrif- 
tan  world  aifords  of  the  fame,  ac  if  people  were  of  Pharaoh's 
Opinion,  That  religion  is  only  for  thofc  that  have  no  oih<f 
fare  n;>on  their  heads,  Exod.  v.  17.  (2.)  Great  opprcfTion. 
vcr.  4.  There  was  giants  in  the  earth  in  thofe  days,  men  ol 
?reat  fbture,  great  flrengih  and  monrtrou*  wicke'dn«fi////ii^ 
the  earth  with  ytoUnce,  vtr.  11.  But  neither  their  {Irengih  nor 
treafures  of  wickcdnefs,  could  profit  them  in  the  day  ofwraih. 
Yet  the  ^ain  of  opprcffion  ftill  carries  many  over  the  terror 
of  ihi^  dreadful  example.  Thus  much  for  the  connexion, and 
w^at  par'icular  crimes  that  generation  was  guilty  of.  But 
every  terfjn  that  was  fwept  away  with  the  flood,  could  nol 
be  guilty  ©f  thele  things,  and  {hall  not  the  Judge  of  all  Uie 
earth  do  right?  Thercfcre  in  my  text. there  isa  geiier^l  in. 
rfif^ment  drawn  up  againft  them  alt,  The  utickednefs  of  man 
ti.asgreatin  thetarth,  &c.  And  this^is  well  inftruftcd,  for 
G(io  faw  if.     Two   things  are    laid  to    their  charge  here. 

firji,  Corruption  of  life,  wickedncfs,  great  wickedrefs.  I 
UndcrOaod  rbis  of  the  wickedrrtfs  of  their  lives ;  for  it  m  plain* 
Iv  diflingttifbcd  from  the  wickcdnefs  of  their  hearts.  The  tint 
f)f  their  outward  converfation,  were  great  in  the  nature  of 
them,  and  greatly  aggravated  by  their  attending  ctrcumftances  : 
and  this  not  only  among  thofe  of  the  race  of  curfed  Caio,  but 
thcfc  of  holy  Seth;  the  wickcdnefs  of  man  was  great.  And 
then  it  is  added,  in  the  earth  (1 .)  To  vindicate  Go  i>'$  fevehty, 
in  that  he  not  only  cut  off  fi-nneri|  hut  defaced  the  beauty 
of  the  earth  ;^  and  fwept  off  the  brute  creatures  from  ithy  the 
deliii^e;  that  as  men  had  fet  the  marks  of  their  knpiety/GoD 
might  fet  the  marks  of  his  indignation,  on  the  earth,  (fi.)  To 
f}»cw  the  heinoufncfs  of  their  fin,  in  making  the  earth  which 
God  had  fo  adorned  for  the  ufe  of  man,  a  fink  of  (in,  and  a 
Oage  whereon  to  a£^  their  wickcdnefs,  in  defiance  of  h^arcn. 
God  faw  :his  corruption  offcfe:  he  not  onlv  knew  it,  ard 
look  notice  of  if,  bat  he  ma^e  them  to  Know  that  he  did  take 
notice  of  it  ;  and  that  he  had  not  forfaken  the  earth,  tho*  ibey 
iiad  forfdkcD  heaven. 

Secondly,  Corruption  of  nature.  Every  imaginaticn  of  tkt 
thoigkts  of  his  heart  tvas  only  evil  continually.  All  their  wick- 
ed practices  are  here  traced  to  the  fountain-head  ;  a  conupt 
heart  was  the  fource  of  all.  The  foul  which  yas  made  Uf  f  gnt 
in  all  its  faculties, is  now  wholly  difordered.  The  heart  that  was 
«iade  acceding  to  GooJ>own  heart, is  now  the  revcrfe  of  it,  a 
forgeof  evil  imaginatiom,a  iTok  of  inordinate  afTcftions,  antta 
ilorc-h^iifc  of  all  impiety ,  Mai  k  Vii.  ft  i  »9S.  Beheld  the  heart  of 


The  ExpUcaticn  of  the  Text,  35 

iht  natural  man,  as  it  is  opened  in  our  text.  The  mind  it 
defiled  ;  the  thoughti  of  the  heart  are  evil ;  the  will  and  af- 
feftions  are  defiled  ;  the  imagination  oF^e  thoughts  of  the 
iicart  I.  e.  whatioever  the  heart  fiameth  v/i?hin  itfeU  by  think- 
ing, fuch  as  judgment,  choice,  parpofes,  devices,  delires,  e- 
▼ery  inward  motion;  or  rather,  the  frame  of  thoughts  of  the 
heart,  namely,  the  framej  make  or  motild  of  thefe,  j  Chron. 
xxix  18.  is  evil.  ye4,  and  every  imagination,  every  frame 
of  his  thoughts,  is  fo.  The  heart  is  ever  fiaming  fomething  ; 
but  never  one  right  thing  ;  the  frame  of  thoughts,  in  the  heart 
of  man  is  exceeding  various;  yet  arc  they  never  caft  into  a  right 
frame  ;  but  is  there  not,  at  lead,  a  mixture  of  good  in  them  ? 
No,  they  are  onlyevil,  there  is  nothing  in  them  truly  good 
and  acceptable  to  God  ;  nor  can  any  thing  be  fo  that  comes 
but  of  that  forge  ;  where  not  the  Spirit  of  GuD,  but  the  prince 
tj  tht  power  of  th(  air  worketk,  Eph.ii.  2.  Whatever  changes 
may  be  found  in  them,  an^e  only  from  evil  to  evil  ;  for  the 
imagination  of  the  heart,  or  frame  of  thoughts  in  natural  men, 
ts  evil  continually,  or  every  day  ;  from  the  firft  day,  to  the 
laft  day  in  this  (late,  they  are  in  midnight  darknefs ;  there  is 
not  a  glii!:mcring  of  the  light  of  holinefs  in  them  ;  not  one 
holy  thought  can  ever  be  produced  by  the  unholy  heart.  O 
What  a  vile  heart  is  this  !  O  what  a  corrupt  nature  is  this  I 
the  tree  that  ahvavS  brings  forth  fruit,  but  never  goo3  fruit, 
whatever  foil  it  be  fet  in,  whatever  pains  be  taken  on  it,  muft 
naturally  be  an  evil  tree  ;  and  what  can  that  heart  be,  where- 
of every  imagination,  every  fet  of  thoughts,  is  only  evil,  and 
that  continually  ?  Surely  that  corruption  is  itigraincf^  in  ouf 
hearts, interwoven  with  our  very  naturesjhas  funk  into  the  mar- 
row of  our  fouh ;  and  will  never  be  cured,  but  by  a  miracle  of 
grace.  Now  fuch  is  man's  heart,  fuch  is  his  nature,  till  re- 
generating grace  change  it.  God  that  fearcheth  the  heart 
faw  man's  heart  was  fo,  he  took  fpccial  notice  of  it  ;  and  the 
faithful  and  true  witnefs  cannot  miftake  our  cafe  ;  though  we 
are  mod  apt  to  miftakc  ourfelvcs  in  this  point,  and  generally 
do  overlocikit. 

Beware  that  there  be  not  a  thought  in  thy  wicked  heart, 
faying,  what  is  that  to  us  ?  Let  that  generation  of  whom  the 
text  fpeaks,  fee  to  that.  For  the  Lord  has  left  the  cafe  of 
that  generation  on  record,  to  be  a  looking-glafs  to  all  after- 
ffcnerations  J  wherein  they  may  fee  their  own  corruption  of 
heart,  and  what  their  lives  wonlrl  he  too,  if  he  reftraincd  thetn 
not  ;  for  as  in  water  face  avfuet  ih  to  face  fo  the  heart  of  mm 
fo  wan,  Prov.  xxvii.  19.  Ad.  m's  fail  has  framed  all  mer.*» 
hearts  alike  in  this  matter.  Hence  the  apoftle,  Rom.  iii.  ic. 
proves  the  corrtiption  of  the  nrttu^  hearts,  and  lives  bf  all 
a«n,  from  what   the  iTaloiiIl  fay*  of   the  ^.-icked  la  his  day. 


3^  The  Explication  of  the  Texl. 

PfaK  xiv,  1,  2.3.  Pfal.v.  9.  Pfal  rxl.  3.  Pfal.  x.  ;.  I«iw. 
xxxvi.  t.  and  from  what  Jeremiah  laith  of  the  wicked  in  hj« 
day,  Jcr.  ixf,  3.  and  frpra  what  Ifaiah  fays  of  thpfc  that  lived 
in  his  time,  l(a.  Ivii.  7,  8.  and  concludes  with  that,  ver.  19 
Noio  wr  know,  that  rphat  ikinf^t  foever  t'fit  law  faith,  itfaitk  to 
thtm  thai  are  under  the  idro  j  that  evfry  month  may  be  Jioppvi% 
and  all  tie  world  may  become  guilty  Sefure  God.  Had  the  hif- 
tory  of  the  deluge  bren  iranfmittcd  unto  us,  withou.t  the  rea- 
fon  thereof  in  the  text,  we  might  thence  haye  galhercd^  the 
oorruptioh  and  total  depravation  of  man'i  nature  ;  for.  what 
other  <Jaarrci  could  a  holvandjuft  God  hav^  with  the  Infants 
t'hat  wrre  dcftroycd  by  the  fVood,  feeing  they  had  no  adual. 
fin  ?  If  wd  faw  a  wife  man,  who  having  made  a  curious  piece 
of  work",  and  hcaruly  approved  of  it  when  he  gave  it  out  of 
his  hand;  as  (it  for  the  ufe  it  was  defi'gned  for,ri(c  up  in  wrath 
and  break  it  all  in  pieces,  when  he  looked  on  it  attcrwards  ; 
would  we  not  thence  conclude  the  frame  of  it  had  been  quite 
marred  fince  made,  and  that  it  docs  not  fcrve  for  that  ufc  it 
was  defigned  for  ?  Hov  much  more,  \frhen  we  fee  the  holy 
arrtf  wife  God,  dttftroving  the  work  of  ||is  own  hands,  once 
Solemnly  prorujunced  by  him  very  good,  raay  wtr'  conclude 
that  the  original  frame  thereof  i?  utterly  marred,  that  it  can- 
not be  mended,  but  it  miift  needs  he  new  made,  or  loft  alto- 
gether? Gen-  ri.  6,  7.  And  it  repented  tite  Lord  that  he  had. 
■made  man  on  the  earthy  and  it  grieved  him  at  his  heart ;  and 
the  Lord/aid,  I  will  dejiroyman  or  blot  him  out  ;  as  a  man 
doth  a  fcntence  out  of  a  book;  that  cannot  be  cprretlcd,  by 
cutting  off  feme  letters,  fyllables,  or  wt>rds,  and  interlining' 
others  here  and  there  ;  but  mull  needs  be  wholly  new  framed. 
But  did  the  deluge  carry  off  this  cornjption  of  man's  nature  ? 
Did  it  mend  the  matter  i^  No,  it  did  not.  Gon  in  his  holy, 
providence,  That  ev^ry  mouth  may  be  Jlopped  find  all  the  new 
Uf^rld  may  become  <:,^iky  bffore  God^  as  well  as  the  old,  permits 
that  corruption  of  nature  to  break  out  in  Noah,  the  father  of 
the  new  uorld,  after  the  deluge  was  over.  Behold  him  as  a- 
riother  Adam  finning  in  the  fruit  of  a  tree.  Gen.  ix,  20,  9.1. 
tit  planted  a  vineyard  and  he  drank  of  the  winr,  ci*d  zvms  drun- 
ken^ and  he  was  nnceverrd  within  his  tent.  More  than,  that, 
<ioD  gives  the  fame  rcafon  againft  a  new  deluge,  which  he 
gives  in  our  text  for  bringing  that  on  the  world  ;  I  will  not^  ^ 
ia'ah  he ^a<;ain  curf:  the  ground  any  more /or  man^s  fake ^  for 
ffie  imagination  of  man's  heart  is  evil  from  hii  yovth^Gcn.  viii, 
«i.  Whereby  it  is  intimated,  that  there  is  no  mending  the 
njatter  by  this  mean  ;  and  that  if  he  would  always  take  the 
fame  coiirf^  with  men  that  he  had  done,  he  would  be  always' 
'tir^ing^ltlugc^onthee^Pi,  feeing  the  cori-uption  of  man's  n4- 


Thai  Maris  Nature  is  corrupted,        ^j 

tarcrcnrains  ftill.  3utthq'  the  flood  could  not  carry  ofTthe  cor- 
ruption of  fiature, 'vet  ii  pointed  at  the  way  how  it  is  to  be 
done,  viz.  That  men  mull  be  born  of  water  and  of  the  Spirit 
raifedfronr  Iprritual  death  in  iln,  by  the  grace  of  Jefus  Chfifi, 
Avho  came  by  water  and  blood  ;  out  of  which  a  new  world  of 
faints  arife  in  ref;enerat)on^  even  as  tbe  new  world  of  (iftnerft 
but  of  the  waters,  where  they  had  long  lain  buried,  as  it  were, 
in  the  a^k..  This  we  learn  f,om  i  Pci.  iii.  2o,  21.  where  the 
tpoftle  fpcaking  of  Noah's  a'rk  faith,  iVhercin  fctv^  that  ts^ 
€igktJouU,Xijtrefavcd  by  ufatir.  Tke  likfjigure  zjhereunto^ 
<venbaptifm  doth  al/'o  now  Javc  us.  "  Now  the  waters  of  the 
deluge  beinig^^  Ukejigkre  to  laptifm  ;  it  plainly  follows,  that 
thcv  fighified,  as  Hapt^Cm  doth,  the  zi.a/hing  of  ngcmration^ 
'and  rcneiaing  of  the  Holy  Ckofi.  To  conclude  then,  thefe  wa- 
ters, tho'  now  dried  up,  may  ferve  im  for  a  looi;ing-glafs,  in 
■which  to  fee  the  total  corruption  of  our  nature,  t^no.  the  ne- 
ccffity  of  rcgeheraiion.  'From  the  text  thus  explained,  arii- 
cth  this  weighty  point  of  Doflrine,  which  he  that  runs  may 
read  in  it, viz.  MurCs  nciurcis  r.oiv  luhcUy  corrupted.  Now  is 
*hertf  a  fad  alteration,  a  wonderful  overturn,  in  the  nature  of 
inan  \  wber^,  at  firfl,  there  was  nothing  evil  ;  now  there  is  no- 
thing good.  In  proiccutingof  thij  dotirinc,  I  fliall, 
Firji^  Confirm'lt.  ' 

Secondly  y  Reprel'cnt  this  corruption  of  nature  in  its  fcveral 
parts.  ' 

'■■    Thirdly ^  Shew  you  how  man's  nature  coxnci  to  be  xhus  cor- 
rupted. ' 
*^'  Lajily^  Make  apjplicaticn. 

That  Mans  Ndture  is  corrupted. 

First,  I  am  to  confirm  the  dofliincof  tbe  corruption  of 
nature  ;  to  held  the  glafs  to  your  eyes,  wherein  you  may  fee 
your  finful  nature  ?  which,  tho*  God  takes  particular  notice 
of  it,  many  do  quite  overlook.  And  here  we  Ihal!  confuU, 
1.  God's  word.  2.  Men's  experience  and  obfervation, 

1.  For  fcripture  proof,  let  us  conGder, 

'Fir^,  How  the  fcripiure  takes  particular  notice  of  Adam'* 
communicating  his  image  to  his  poilerity,  Gen.  v,  3.  Adam 
b^gat  afvn  in  his  oam  likenefs,  after  his  linage^  and  called  hii 
name  Stth.  Compare  with  this  Ver.  1.  of  that  chapter,  in  the 
day  that  God  created  man,  in  the  likenefs  of  God  made  he  him. 
Behold  here,  how  the  image  after  which  man  was  made,  and 
the  image  after  which  he  is  begotten,  arc  oppofed.  Man  wa"* 
inadc  in  th^  likenefs  of  God  ;  that  is,  a  holy  and  righteous 
God  made  a  holy  &.  righteous  cr<g||ire  ;  but  fallen  Adam  be- 
gat a  ioB  noi  in  the  likcjiefsof  G  OD,but  in  his  own  likenciJi 


38 


Thai  Man  I  Nature 


that  if,  corrupt  finful  Adam  begat  a  corrupt  finful  fott.  For 
as  the  image  of  God  bore  rightcoufncfs  and  immortality  in 
it,  as  wat  cleared  before,  fo  this  image  «f  fallen  Adam  bore 
corrup'ton  and  death  in  it,  i  Cor.  xv.  49,  50.  coinpare  wiil| 
\cr.  ^^.  Mofcs,  in  that  fifth  phaptcr  pf  Gencfii,  being  to  give 
us  the  firfl  bill  of  mortality,  that  ever  wai  in  the  world,  uih« 
crs  it  in  with  this,  that  dying  Adam  begat  mprtals.  H^viof 
finned,  he  became  mortal,  according  to  the  threatening;  and 
fo  he  begat  a  fon,  in  his  own  liir^cTs,  Gnful,  and  therefore 
mortal ;  thus  fin  and  de^ih  pafTcd  on  all.  poubtlefs,  be  bc- 
fat  both  Cain  and  Abel  in  his  own  liknefs,  as  well  as  Seth, 
But  it  is  not  recorded  of  Abel  ;  bcciufc  he  lefj  no  ifliJc  bc- 
hini  him.  and  bis  falling  the  firft  facnfice  to  death  iii  the  world, 
was  a  fijfficient  docuin.nt  of  it;  nor  of  Cain,  to  whom  it 
might  have  been  thought  peculiar,  b-Caufc  oi  his  monArous 
Xk'ickcdncCs ;  and  btlj-iesall  his  poftenty  was  drowned  in  the 
f>^od;  but  It  is  receded  of  3eth,  becaufc  H^  ^'^s  the  Father  pf 
the  holv  feed  ;  and  from  him  all  inankiod  Ciicc  the  fjood  ha« 
dcfccnded,  and  fallen  Adam's  own  likenefs  v^rith  them. 

Secondly,  It  appears  from  tl^at  fcriptura-text,  Job  xiv.  4. 
Who  can  bring  a  clean  thing  out  of  an  unclean  f.  Not  one.  Our 
firft  parents  were  unclean, how  t^en  can  wc  be  clean  ?  Ho%f 
could  our  immediate  parents  be  clean?  Or,  how  fhall  our 
children  be  fo  ?  The  unflcannefs  here  aimed  at,  it  a^finful 
uncleanneH  ;  for  it  is  fuch  as  makes  man's  days  full  of  trou- 
ble ;  and  it  is  natural,  being  derived  from  unclean  parents; 
Man  is  Som  of  a  woman,  vtr.  1.  And  how  can  he  be  clean  thd( 
iilom  oj  a  woman  f  Job.  xxxv.  4.  Au  omnipotent  Gos, 
whofe  power  is  rwi  here  challenged, could  bring  a  clean  thing 
out  of  an  unclean  ;  and  did  fo,  in  the  cafe  of  the  man  Chrift  ; 
but  no  other  can.  £verv  perfon  that  \%  born  according  to 
the  courfe  of  nature,  is  born  unclean.  If  the  root  be  cor- 
rupt, fo  muft  the  branches  be.  Neither  is  the  matter  mended, 
though  the  parents  be  fantlified  ones  ;  for  they  arc  but  ho- 
ly ib  part,  apd  that  by  grace,  nr/by  nature  ;  and  they  beget 
their  children  as  men,  not  as  holy  men.  Wherefore,  as  the 
ciicumcifed  parent  begets  an  uiicircumcifed  child,  and  after 
the  purert  grain  is  fown,  wc  reap  corn  with  the  chaff;  fo  the 
bolieft  parents  beget  unholy  children,  and  cannot  communi* 
cate  their  grace  to  them,  as  they  do  their  nature  ;  which  ma- 
ny Eodiv  parents  hnd  true,  in  their  fad  experience. 

r/i/r.y/y,  C^nfider  the  confeflion  of  the  Pfalmifl  David, 
Pfal.  li.  6.  Beko'd  I  waijhapcnin  iniquity^  and  in  Jin  did  my 
mothrr  tonreive  me.  Here  he  afcends  from  his  atlual  fin,  to 
the  fountain  of  it,  namely,  corrup^  nature.  He  was  a  maa 
acroidin^  to  God's  own^fcart ;  but  from  the  beginning  ii 
w«6  not  lo  wnh  bim.     He  was    begotten  in  lawful  marriage > 


ii  Corrvptcd,  proven,  39 

Vat  when  <ht  Jump  was  fhapen  io  the  womb,  it  wa»  a  Cnful 
lump.  Hcnc€  xht  corrupiion  of  nature  is  called  the  oW  man  ; 
being  as  old  as  ourfelves,  older  than  grace,  even  in  thofe  that 
arc  fanftified  from  the  womb. 

Fourthly,  Hear  onr  LoRr>'S  deiermJnation  of  the  point, 
Joha  iii.  5.  Tkat  which  is  iom  of  the  Jl'-Jh,  iijtcjk.  Behold 
th«  univerfal  corruption  of  all  mankind,  all  arc  flcQi.  Not 
tliat  all  are  frwil,  though  that  i«  a  fad  truth  t*  ;  yea,  ami  out 
natural  frailtv  it  an  evidence  of  our  natural  Lorruption  ;  *uc 
that  is  not  the  fenfe  of  ih's  text  :  ^ut  here  is  the  meaning 
of  it,  all  are  corrupt  and  Gnful,  and  thai  naturally;  hence 
oor  Lo  R  n  artjucs  here,  that  becaufe  they  are  fielh,  therefore 
they  muft  "he  born  again,  or  elfe  ihcv  cannot  er.ter  Mnio  the 
kingdom  o/Qod,  v^f.  5.  5.  And  as  the  corruption  of  our  na- 
ture evidenccth  the  ab'.olute  neceflitv  of  regeneration  ;  fo  the 
abfolute  ncceffuy  of  regeneration  plainly  provefthe  corrup- 
tion of  cu-r  nature  ;  for  why  ihould  a  man  need  a  fccoRd  birth, 
if  his  nature  were  not  quite  marred  in  the  firft  birth  ?  Infants 
muft  be  born  again,  for  that  is  an  except,  [oho  iii.  3.  which 
admits  of  no  exception.  And  therefore,  thev  were  circu:Tici- 
fcd  under  the  old  Teftament  ;  as  having  tk^;  bcdy  ofthcf^m  cf 
thejirfk,  which  is  conveyed  to  them  by  uaiural  geucrauon,  to 
p}it(^.Co\.  ii.  II.  And  cow  by  the  appoinnnent  of  Jefus 
Ghr(f,  they  arc  to  be  baptifed;  which  lays  thev  are  uticiean, 
and  that  there  is  no  falvation  fjr  them,  but  by  the  hjofking  cf 
r-igeneration,  and  renewing  of  the  Holy  Ghojiy  Tit.  iii.  5. 

Ffthlyy  man  certainly  i.s  funk  verv  low  now,  incomparifoa 
of  what  he  once  was,  God  made  him  but  a  lit'dt  br^er  than 
the  angeli  j  but  now  we  find  him  likened  to  the  beads  that 
pcrilh.  He  He-irkened  to  a  brute  ;  and  is  no  at  brcome  like 
one  of  them.  Like  Nebuchadnezzar,  bis  ponion,  in  his  nat. 
ural  ftate,  is  with  the  beads,  minding  on^}  earthly  things,  PliiL 
iii.  19.  Nay  brutes,  in  fo;nc  fort,  Lwe  the  advantage  of  the 
natural  man  who  it  funk  a  degree  below  them.  He  is  more 
witlefs,  in  v,-hat  concerns  him  moft,  than  the  ftork,  or  the 
tartlc-,  or  the  crane,  or  the  fwallow,  in  what  is  for  tlieir  intc;- 
cft,  Jer.  viii.  7.  He  is  more  flupid  than  the  ox  or  afs,  lfa.'i.3. 
I  find  l?im  fent  to  fchool,  to  learn  of  the  ant  or  emmot,'vh)cb 
having  no  guide  or  leader  to  go  before  her  ;  no  ovci  fecr  or 
o£6"^cr  to  compel  or  flir  her  up  to  work,  no  ruler,  but  mav  do 
as  {)>tz  liHs,  being  under  the  dominion  01  none  j  yet  proiidcth 
her -meet  in  the fummer  and  hai~vejl,  Prov.  vi.  6,7,8.  wh-ilc 
tlje  natural  man  has  all  thefc,  and  yet  expofeth  huni'clf  to  c- 
ternal  flarving.  Nay  more  than  all  this,  tlie  fcripture  holds 
out  the  natural  man,  not  onlv  as  wrinting  the  good  O'lalitics 
of  thofe  creatures  ;  but  asa  co  npoimfl  ofthe  fvil  qjaiities  of 
the  word  of  the  creatures,  in  which  do   concenter    the  fi.rc 


40  That  Mans  Nature 

ref>  of  the  lion,  tlicrraft  of  thcfox,  rte  uhteacbablenefs  of 
rhc  wildafk,  the  filthiqcf^  of  ihc  doK^n*!  (win^  thcpoifunof 
the  alp,  and  fuchlikc.  Truth  itfclf  calU  iV[Ctaferpen,tiya gen^ 
eraiion  cj  m'jers  ;  ye.2.  mote,  cy en  c/uldr in  uf  the  dci'ii^  Mat. 
xxi.i.33.Jobavin.  44.  Suicly  then,  man's  nature  is  imfcably 
corrupted.  ,    .  ...'.. 

Lallly,  IVe arf  h' nature  children  ofwrath^  EpH,  ii.  3.  Wc 
arc  Vkonhy.  of,  ;:>  i  liable  10  tke  wrath  oi  God  ;  and  this-.by 
naiuTc;  and  therefore,  doubt lefs,  we  arc  by  nature  fitful  crca» 
turei.  We  arc  condemned  be  fort;  wc  haye  don^  ^ood  or  evil  y 
under  ibe  curfe  ere  wc  k^ow  whs«  jt  is.  But  will  a  lion  roar 
inAh'efc^r^Ji^ivhiU  fie  kath  no  prey  ^  Amos  iii.  4.  that  it, 
WjII  a  hr  i»  and  juft  Gou  roar  in  his.wrath  againft  roan,  tf 
Kc  l)e  not,  by  ^m  Kn,  made  a  prey  for  wrath  r  Koj  he  will 
not,  he  cannot.  -Let  us'concludc»  then,  that  according  to 
ihc  word  of  God,  man's  nature  is  a  corrupt  nature. 

n,  IJF  we  confult  experience,  and  obfpryc  thp  cafe  of  the 
vroijld  if\  thefc  thinjis  that. are  obvious,  to  any  pcrfqn  that  wi)l 
not  ,fhut  bis  eyes  againft  clear  light  j  wc  will  quickly  perceive 
fuch  fruits,  as  difcover  this  root  of  bittcrnefs  :  I  ftiall  prppqfc 
a  few  things,  that  may  ferve  to  convince  us  in  this  point. 

firji^  Who  fees  rot  a  flood  of  roileries  overflowing  the 
world  P  And  whether  can. a  inan  gOj  .where  he4hall  not  dip 
liis  foot,  if  he  go  not  over  head  and  ears  ii^  it  ?  Every  one  it 
hon)e  and  abroad,  in  city  and  country,  in  palaces  and  cot- 
tages, is  groanlqg  under  foine  pne, thing  or  otheri  ungrateful 
tp  him.  Some  are.  opprcfTed  with  poverty,  fome.chaftned 
with  ficknei&and  pain,  fotne  axe  laipepting  their  loffes  :  none 
wants  a  crofs  of  one  fort  or  anotberi.  No  man's  coiidition  is 
fo  foft",  but  there  is  (ome  thorn  of  unealtnels  in  it.  And  at 
)ength  dcaih,the  wagc^  of  ^n^  comes aftj^r  thcfe  its  barbiiigcrSy 
and  (weep$  all  away.    '  *-*  ~  \  ,1         s   :  ,,  j 

Now,  what  but  fin  lias  opened  the  fiiiice  ?  "Inhere  11  not  a 
complaint  •ror  figh  heard  in  the  world,  nor  a  r^ar  that  falls 
from  our  eye,  but  it  is  an  evidence  that  man  is  fallen  as  a  ftar 
from  hczvcn  ;  (or  God  difirti>utet/t /orrow  in  his'Ungery  Job 
xxi.  17.  This  is  a  pjatn  proof  of  the  corruption  of  nature,  fotr 
a'fniuch  as  ihofe  that  have  not  yet  aOually  finned,  have  their 
fliarc  of  thcfe  (orrows ;  yea,  and  draw  their  lirft  breath  in  the 
world  weeping,  at  if  they  knew  this  world,  at  firfl  fight,  to  be 
a  Bochim,  the  place  of  weepers.  There'  arc  graves  of  the 
fmallef^,  as  well  as  of  the  largefl  fizc,  in  the  church>yard ;  and 
there  are  never  wanting  fome  in  the  world,  whq*  like  Rachel, 
are  wecpuig  for  their  children,  b^caufe  ihcy  are  net,  Mat.  ii. 

Stcdndly^  Obfeirve  hovn^arU  this  corruption  of  nature  be- 
^iu»  to  appear  in  young  ones ;  Solomon  obfcfv^*;  ,that  even  « 


is  Corrupted,  proven,  41 

child  is  kncwnby  his  doingSy  Prov.  xx,  ii.  It  may  foon  be 
dffcerned,  whai  way  the  bias  of  chc  heart  lies  :  Do  cot  the 
children  pffalFen  Adam,  before  they  can  go  alone,  follow 
their  fath^*s  Footfteps  ?  What  a  vaft  deal  of  llttle^  pride,  am- 
bition, curioUty,  vanity,  wilfulnef*.  and  averfencis  to  good, 
appears  in  them  L  And  when  they  cre^p  out  of  infancy,  there 
is  a  ncccflity  of  aiing  the  rod  of  corrcft»on,  to  drive  away  the 
loolilbnefs  that  isbouaa  Oip  in  their  heart,  Prov.  xxii.  15. 
Which  fiiews,  that  if  j^r^e  prevail  not,  the  child  will  be  at 
Jihmael,<i  wUd  aji^maiiy  adthe  word  is,  Gen.  xvi.  13. 

ThirfHy^T^^Jt  a  view  of  the  manifold  grofs  outbreaking!  ot 
fin  in  the  worW  :  The  ukhedaefssj'  man  is  yet  great  in  the 
tarth.  Behold  the  bitter  fruits  ^tlhecorTuption  of  our  na- 
ture, Hoi.  iv.  2.  By  fvj^aring,  and  .lying,  and  killings  and 
JUaling,  and  ccmmitting  adultery ^  they  'braak  out^  like  the 
breaking  forth  of  waier.an^  blcodtquchethMoGd,  The  world  is 
filled  with  filthinefs,  and  all  manner  of  lewdnefs,  wickcdncfs 
and  profanity.  Whence  is  this  deluge  of  fin  on  the  earth,  but 
from  thfe  breaking  up,  of  the -fountains  of  X/i^  grtat  deep,  the 
heart  ef  man;  outpf  which  proceed  evil  thoughts,  adauerics, 
fornications,  murders,  thefts,  covctoufnefs,  wickednefs,  &c. 
jMark  vii.  21,  a2.  Ye  will,  it.  may  be,  thank  God  with  a 
whole  heartj  that  \t  are  not  like  thefc  other  men  ;  and  indeed 
jfe  have  better  reafon  for  it  j  than  I  fear,  ye  are  aware  of;  for 
As  in  water^J'ace  anfwtret^k  tojace^fo  the  heart  ofij^n  to  man, 
Prov.  xxvii.  10.  As  in  looking  into  clear  water,  ye  fee  your 
own  face  ;  fo  in  looking  into  your  own  heart,  yc  may  fee 
other  .men's  there;  and  looking  into  other  men**,  in  them  ye 
^ay  fee  your  owp.  So  that  ^hc  moft  vile  and  profane  wretch- 
es that,  are  in  the  world  fiiould  ferve  you  for  a  looking  gUfs  ; 
JD  which  you  ought  to  difcern  the  corruption  of  your  own  na« 
Jure  !  and  if  you  do  fo,  yc  would,  with  a  heart  truly  touched, 
^ank  God,  and  not  yourfelves,  indeed,  that  ye  are  not  as 
Other  m,en,.in  your  lives;  feeing  the  corruption  of  naiure  is 
^e  fame  in  you  at  in. them. 

Fourthly,  Cad  your  eye  upon  thefe  terrible  convulfions  the 
world. is  thro\yn  into  hv  the  lufl  of  men.  Lions  make  tiot  a 
prey  of  Ijons,  nor  woJycs  of  wolves  ;  but  men  are  iurae<i 
wolves  to  one  anoiher,,  biting  and  devouring  one  another. 
Wpon  how  flight  occafions  will  men  fiieath  their  fwords  in 
one  anothcr*s  bowels  !  The  world  is  a  wildeinefs,  where  the 
cleared  fire  men  can  carry  about  with  them,  will  not  fright 
away  the  wild  beads  that  inhabit  it,  and  that  becaufe  they  are 
men,  and  POt  brutcs,bui  one  way  or  other  they  will  be  wound- 
ed. Since  Cain  Ibcd  the  blood  ol  Abel,  the  earth  has  been 
tuined  into  a  flaughter-boufe  ;  and  the  chace  has  been  com  ♦- 
ued  fince  Kimrod  begaa  hii  hunting  ;  on  the  earth,  a;  In  the 


48  That  Mans  Nature 

fr«,  \\\t  greattft  ftill  devouring  the  Icffcr.  When  we  iet  tHe 
v^orld  in  (uch  a  ferment,  evcrv  one  ftabbiog  another  with 
vordt  or  fwordt,  we  may  conclude  there  it  an  cvU  fpirit  a- 
inonijthcnn.  Fhefe  violent  heats  among  Adam'*  fon»,  Tpeark 
the  whole  body  to  be  dirtcmpcred  ;  the  whole  head  to  b« 
Cck,  and  the  whole  heart  faint.  They  furcly  proceed  from 
an  inward  caufe^  Ja;oes  vi.  i.  Lujis  that  war  in  cur  wtan- 
bets. 

fifthly,  CoftHder  the  necefCty  of  hutnan  lawj,  fenced  wUh 
terrors  and  feveritics  !  to  which  we  may  apply  what  the  apof- 
tJe  (ays,  i  Tina.i.g.  TY>it  the  law  ii  not  made /or  a  righted 
0US  man.  but  for  the  lawUf*  and  dijobcdient^  for  the  ungodly 
anetfor  fijiHtirs,  &;c.  Mao  was  made  for  lociety  ;  and  Goo 
himlelf  laid  of  the  firft  man,  when  he  had  created  him,  that 
it  was  not  mui  that  hejhould  be  atom  ;  yet  the  cafe  is  fuch 
now,  that,  in  fociety,  be  rauft  be  hedged  in  with  thorns.  And 
that  from  henc£  we  may  the  better  fee  the  corruption  of 
man's  nature,  confider,  [\.\  Every  man  naturally  loves  to  .he 
at  full  libe/ty  himlc If  :  to  have  his  own  will  for  his  law  ;  and 
if  be  would  follow  his  r^tural  incJinations,  would  vote  him. 
felf  out  of  the  reach  of  all  laws,  divine  and  hu-Tian.  And 
hence  fomc,  the  power  of  whofe  hands  ha*  been  anfwcrablc 
to  their  natural  inclination,  have  indeed  made  themfelve*  ab- 
folate.and  above  laws;  agreeable  to  roan's  mouflrous  dcfignat 
f\in.,  to  be  as  gcdff  Gen.  fii.  ^.  Yet,  (s.)  Thrre  is  no  m^a 
that  would  willingly  adventure  to  live  in  a  lawlef*  roci(;;iy  ; 
and  therefore, e,ven  pirates  and  robbers  have  laws  among  thrm- 
felves,  though  the  whole  fociety  caft  off  all  r«fpc6l  to  law 
and  right.  Thus  men  difcover  thcmfclyes  to  be  confcious 
of  the  corruption  of  nature;  not  daring  to  truft  one  another, 
put^ipon  fccurity.  (3  )  How  dangerous  foever  it  is,  to  break 
through  the  hedge  ;  yet  the  violence  of  luft  makes  many  ad- 
venture daily  to  run  the  rifk.  They  will  not  only  facrifict 
their  credit  and  confcience,  which  laft  is  highly  efleemcd  in 
the  worJd  ;  but  for  the  pleafure  of  a  fjcw  momentj,  immedi« 
afely  fucccedcd  with  terror  from  within,  they  will  lay  thcm- 
fclvcs  open  to  a  viol||jt  death  by  the  laws  of  the  land  where- 
in they  live.  (4.)  The  laws  are  often  made  to  yield  to  mens 
lufls.  Sometimes  whole  fccieties  run  into  fuch  extravagan- 
cies that,  like  a  company  of  priloners,  thev  break  off  thei| 
fetters  and  put  their  guards  to  flight;  and  the  voice  of  lawi 
cannot  be  heard  for  the  noilc  of  ann.s  '  And  feldorn  is  there 
a  time  wherein  there  are  not  fome  pcrfons  fo  great  and  dar- 
ing, that  the  laws  dare  not  look  their  impetuous  lufls  in  the 
face  ;  which  made  D^vid  fay,  in  the  cale  of  Joab,  who  had 
rpurdcred  Abner,  T^fe  men,  thffcrts  of  Zeruiah,  be  too  hard 
Jcr  me,  %  Sam.  iii.  39.  Luftj  fomciimes  grow  too  ftrong  for 


is  Corrupted,  froven,  43 

hiws,  fo  tl»at  the  law  is  flacked,  as  the  pulfe  of  a  civiog  wan, 
Hab.  i.  3,  4  ('5.)  Confider  what  ncccfiity  often  appcais  uf 
amending  old  laws,  and  making  new  ones  ;  which  have  ihtir 
ri<e  from  new  crimes  that  man's  nature  is  very  fiuirfai  of. 
There  would  be  no  need  of  niending  the  hedge,  if  irnen  were 
not  Jikc  unruly  beafti,  fiill  break'ng  it  down.  It  is  ^i'trmlh* 
ing  to  fer,  what  fisiurc  the  ifraelites,  who  were  feparated  ur- 
to  God,  from  among  all  the  nations  of  the  earth,  do  inke 
in  their  hiflory  ;  what  horr-bie  confuiiors  were  among  tht  m, 
when  there  was  no  king  in  Ifrael,  as  ycu  may  fee,  juHpes 
xviii.xix,xx.  xxi.  How  hard  it  was  to  reform  them, when  ih,  / 
had  the  bcft  of  magjftrates  ;  and  how  quickly  thev  tarncd  a« 
fide  again,  when  they  got  wicked  rulers.  I  cannot  but  think, 
that  ooe  grand  dcGgn  of  that  facred  hiftoiy,  was  to  difcovef 
the  corruptJOD  of  man's  nature,  the  abfolute  need  oi  the  Msf- 
Cah.  and  his  grace  ;  and  that  we  ought  in  the  reading  of  ir,  to 
improve  it  to  thai  end.  How  cutting  is  that  word,  the  Li'  k  o 
has  to  Sam.  concerning;  Saal,i  Sam.ix.  i-.ThifayMjkaUrtiJTi 
ever,  or,  as  the  word  \%,JhaU  rejlrain  my  uopli.  O  fhc  cor- 
ruptjon  of  man's  nature  1  the  awe  and  dreaa  of  the  Goo  of 
heaven  rcftiains  tl;em  not  ;  but  they  rauft  have  rods  on  ihc 
cajrh  to  do  it,  toput  th<m  toJhamCy  Judges  xviii.  7. 

Sixthly,  Confider  the  remains  of  that  natural  coiruT'tioQ-ta 
ll^c  faints.  Though  grace  has  entered,  vet  corruptnn  is  rot 
quite  expelled  ;  though  they  have  got  the  new  creature.  )et 
much  of  the  old  corrjrpt  nature  remains;  and  ihefe  ftruci^le 
together  within  them,  as  the  twins  in  Rcbrk^h's  womb,  Gal- 
V.  17.  They  find  it  prefent  with  them  at  all  times,  ^.nd  in  all 
places  even  in  the  rfjoft  retired  corners.  If  a  mar  Save  an 
ill  lieighbour,  he  may  remove  ;  if  he  have  an  ill  fervtnt,  he 
may  put  him  away  at  the  term  ;  if  a  bad  yoke-fcUow,  he  may 
fometimes  leave  the  boufe,  and  be  free  of  inoleftaiion  that 
way.  B^ut  {hould  the  faint  go  into  a  wildernefs,  or  fet  up  i';s 
lent  in  fome  remote  rock  in  the  fea,  where  never  foot  of  nr.  in, 
beaft,  or  fowl  had  touched,  there  will  it  be  with  him.  Shou  d 
he  be,  with  Paul,  caught  up  to  the  thiid  heaven,  it  Ihali  come 
back  with  him,  2  Cor.  xii.  7.  It  follows  him  as  the  ihidov^ 
doth  the  body  ;  it  makes  a  blot  in  the  faireft  line  he  can  draw. 
It  is  like  the  fig  tree  in  the  wall,  which,  how  nearlv  focvtr 
it  was  cut,  yet  ftill  grew  till  the  wall  was  thrown  down  ;  for 
tht  roots  of  It  are  fixed  in  the  heart,  while  the  faint  is  in  the 
woild,  as  wiih  bands  of  iron  dnd  brafs.  It  is  cfpecially  ac- 
tive when  he  would  do  good,  Rom.  vii.  2I.  then  the  fowlg 
come  down  upon  the  carcafes.  Hence,  often,  in  holy  duties, 
the  fpirii  even  of  a  faint,  as  it  were,  evaporates;  and  he  is 
left,  ere  he  is  aware,  like  Michael,  with  an  image  in  the  bed, 
inflcad  of  an  bufband.     I  need  not  {land  to  prove  the  remaius 


44  That  Mans  Nuiure 

oF  fhc  corruption  of  nature  in  the  godly,  to  thcmfclves,  for 
tbty  groan  under  it  ;  and'  ro  prove  it  to  them,  were  to  hold 
out  a  candle  to  let  men  fee  the  fun;  and  as  for  the  wicked, they 
are  rcadv  to  account  mole-hills  in  the  faint,  zi  big  as  moun- 
tains; if  not  to  reckon  them  all  hvpoctitts.  But  tonfider 
thcfe  few  things  on  this  hand  ;  (i  )  If  it  be  thus  in  the  grecA 
tree, how  muft  it  be  in  the  drvi*  The  faints  are  not  born  iaitits^ 
but  made  (o  by  the  power  of  rc|;encrating  grace.  Have  they 
/^ot  a  new  nature!  and  yet  fo  much  of  the  old  remains  witk 
them  r  How  grtat  muft  ^ thai  conuptiou  be  in  others,  where 
it  is  altogether  uomixcd  with  grace?  (8.)  The  famti  groaa 
under  the  remains  of  it,  as  ^  heavy  burden  f  Hear  the  wtofi 
tie,  Rom.  vii,  %^.  C  wntchtd  man  that  I  an  !■  IVho  Jhall  de- 
liver hujrom.  the  body  of  this  death  ?  "W^hat  though  the  car- 
nal man -lives  at  cafe  aad  quicr,  and  the  corruption  of  nature 
\i  u«)t  his  hurden  ;  is  he  therefore  fice  from  it  ?  iCo,  no;  on- 
ly he  is  dead,  and  feels  not  the  nnlcing  wcighf.  Many  m  groaa 
i<  heard  from  a  fick-bcd»  but  never  one  from  a  grave,  la  the 
faint,  as  in  the  Tick  man,  (here  is  a  mighty  firugglc'i  1>^  "^^ 
death  (Iriving  for  the  raaflcry  ;  but  in  the  natural  man,'  as  id 
the  dead  corpfc,  ihtre  is  rto  noife  ;  becaufe  death  bears  full 
fway.  (3,}  The  goaly  man  rcfifts  ihc  old  corrupt  nature  ;  he 
fWives  to  mortify  it,  yet  it  remains  ;  he  endeavours  td  ftarvc 
it,  aud  by  that  means  to'wcaken  it,  yet  it  is  active  ^  how  muft 
It  fpread  then,  and  ftrengthen  itfclf  in  that  foul,  where  ii  ii 
notftarved  but  fed  ?  And  this  is  the  cafe  of  all  unr^cne* 
rate,  who  wuzkt  provifion  for  the  flfk^  to  fulfil  the  lujis  there* 
tf.  If  the  garden  of  the  diligent  afford  him  new  work  daily< 
in  cutting  oft'  and  rooting  iip,  (urely  that  of  the  fluggard  znuli 
needs  be  all  grown  over  with  thorns.      *  ... 

l^fly^  I  (hall  add  hut  one  cLIerVc  more,  and  that  is,  That 
ia  every  man  naturally  the  image  of  fallen  Adam  does  ap- 
pear. Some  children,  by  their  features  and  lineaments  of 
iheir  face,  do  a.<  it  were,  father  themfclves  ;  and  thus  wc  do 
rcfcmbic  our  firft  parents.  Every  one  of  us  bear  the  image 
and  imprefs  of  their  fall  upon  him  ;  and  to  evince  the  truth 
of  this,  I  do  appeal  to  the  confcicnces  of  all  i&  thcfe  follow- 
in^;  particulars, 

\Ji.  Is  not  a  fmful  curioCfy  natural  to  us  ?  And  is  not  this  a 
prim  of  Adam's  image  ?  Gen.  iii.  6.  Is  notni'-n  naturally  much 
more  defirous  to  know  new  things,  than  to  praQice  oldknowtt* 
truths  ?  How  like  to  old  Adam  do  we  look  in  this.itchiiig  af-* 
ttr  novrltirs,  and  difrcliftiing  old  folid  doflrines  ?  We  fcek" 
after  knowledge  rather  than  holinefs  ;  and  fiudy  mod  to  know 
thefe  things,  which  arc  1(  ii>  cnfying.  Our  wild  and  roving 
(anries  need  a  bridle  to  curb  tbein,  while  good  iolid  4ffcQ;oiij 
znuft  be  (quickened  and  f|>urred  up* 


zs  Corrupted,  proven,  45 

S/^/y,  Tf  the  Lo  r  D,by  hi«  holy  lavtf  and  wire  providence  60 
put  a  reftraint  upon  us, to  keep  us  back  from  .any  thing  ;  do«h 
not  thai  r^flraint  wbet  the  edge  oF  our  natural  ioelinations^ 
inake  as  farouch  the  more  keener  in  ourdcJ:res?  And  in  thi< 
do  we  not  betray  it  plainly  that  we  are  Adam's  children  ;  Gen. 
i"-  2,  3,  6.  I  think  this  cannot  be  denied  ;  for  daily  obferva- 
tion  cvinceth,  that  it  is  a  natural  principle,  that  {^!en  water* 
are  fweet,  and  bread  eaten  in  (ecret.is  pleaiant,  JProv,  ix.i7. 
The  very  heathens  are  convinced,  that  man  was  pofTcffcd 
y/'nh  ihisvfpirit  of  contradiction,  tho*  iheyknew  not  the  fpring 
of  it.  How  often  do  men  give  ihcmfrlvcs  the  loofe  in  tbcfe 
things,  in  which,  if  G^OD  had  left  them  at  liberty,  they 
^OuTd  have  bound  up  ilieinfclves  !  but  corrupt  nature  lakes  a 
pleafure  ia  ih?  very  jumping  ever  the  hedge.  And  is  it  not  z 
repeating  of  pur  father's. follv,  that  men  will  rather  climb  for 
forbidden. fruit :  than  gather  what  is  (hakcn  06"  the  tree  of 
good  providence  to  ihcm,  when  they  have  Gob's  cxpref* 
allowance  for  it !  .<    >.      .  ., 

^dfy.  Which  of  all  the  children  of  Adam  is  rot  naturally 
^ifpofed  to  hear  the  inJlrvSiion  thrt  fianfetk  to  err  ?  And  was 
not  this  the  rock  our  firft  parents  fpliif  upon  !  Geo,  iii»  4,  ^t 
Ho^.  apt  is, weak  man,, ever  fincc  that  time,  to  parky  with 
temptations  \_Godfpeaketh  onu^yea  twice, yet  man  ptrceivetk  it 
ffoiy  Job,  xxxiii.  ,14.  but  readily  doth  he  Jillen  to.  Satan.  Men 
ipight  often  come  fair  off  if  they  would  difimifs  tcmptarions 
•with  abhorrence,  when  firft  they  appear  :  if  they  would  nip 
tjbem  in  the  bud,  they  would  foon  die  away  ;  but  alas  !  wheri 
ye  fee  the  train  [aid  tor.  us,  and  the  fire  put  to  it,  yctwc  ftand 
till  it  run  ajong,  and  we  be  blown  up  with  its,  force. 
,  4M/V,  D-)  not  the  eyesJn  our  head  often  blind  the  eves  of. 
tjic  mind  ?  And  was  , not  this  the  very  cafe  of  our  firft  pa- 
tents? Gen,  iii.  5.  Man  is  never  mo-e  blmd  than  when  he: 
i*  looking  on  the  obieft^  that  are  ,moft  plea fant  to  the  fcnfc. . 
Since  the  eyes. of  our  firft:  parents  were  opened  to  the  forbid- 
den .^ruit,mcns  eves  have  bv-en  the  gates  of  deftruclion  to  their 
fouU  ;  at  which inipurc  imaginations  *nd  finful  defir-es  have 
^ntercd  the  heart, 10  the  wounding  of  the  foul,  wafting  of  the 
confcience,  and  brtni^rng  difmal  effecls  fometimes  on  whole 
Wieties^as  in  Achin's  cafe,  Jofhua  vii.  21.  Holy  Job  wa* 
aware  of  this  danger:  from  thefe  two  I'ltle  rowling  bodies, 
which  a  very  fmall  fplinter  ot  wood  will  make  ufelcfi ;  lo  a>» 
vith 'fe^i  King  who  duril  not,  With  his  ten  thoufandf  meet 
him  that  cpme  with  twenty  thoufand  a^ainft.him,  Luke,  xiv, 
31,  3^;.  He  fendeth  and  defircth  conditions  of  peace,  Job 
xxxi .  1 .   i  Aave  made  c  covenant  ivith  mine  eyciy  ft.c. 

^ibly.  Is  it  not  natural  for  us,  to  care  for  the  body  even  at 
tfe*;  exnencc  of  the  foul  .•'    This  wa«  ane  ingredient  ic  the  fm 


46 


That  Mans  Nature 


of  otir  firft  parent.*,  Gen.  iii.  6.  O  how  happy  might  we  he, 
if  we  were  but  at  half  the  paini  about  our  fouls,  that  we  br- 
Oow  upon  our  bodicj!   if  that  queftion,  What  muji  I  do  to  bt 

Javcdt  Afts  xvi.  30.  did  run  but  rtear  as  oft  thfouf^h  our 
minds,  as  thofc  other   qucllions  do,   Whatjliall  we  eat ;  what 

Jha II  we  drink  ;  mkerewnhaljhall  wc  be  cloatkrd  t  Mai.  vt.  ei. 
many  a  (now)  hopelefs  cafe  would  turn  very  hopctnl.  But  the 
tiuth  is,  rood  men  live  as  if  they  were  nothing  but  a  lump  of 
fl-  fh  ;  or  as  if  their  foul  ferved  for  no  otbef  ufe.  but  like  lalt, 
to  keep  the  body  from  corrupting  :  They  arejicjh^  John  iii.6. 
Th'y  mind  the  things  ofthejl'jh,  Rom.  viii.  5.  and  they  live 
after  the Jifjh^  \CT.  13.  If  the  conlent  of  the  flcfh  be  got  to 
an  aftion,  the  confent  of  the  confcience  is  rarely  waited  for  ; 
yea,  the  body  is  often  ferved,  when  the  confcience  has  en- 
tered a  diifent. 

Sthly^  Is  ribt  every  one,  by  nature,  difcontcnt  wtth  his  prc- 
fent  lot  in  the  world,  or  with  fomc  one  thing  or  other  in  it  ? 
This  alfo  was  Adam's  cafe.  Gen.  iii.  ,5,  6.  Some  one  thing  is 
■Iwavs  miffing;  fo  that  man  is  a  creature  given  t6  changes. 
And  if  any  doubt  of  this,  let  them  look  aver  all  their  enjoy* 
meats  ;  and  after  a  review  of  them,  Uden  to  their  own  hearts, 
and  they  will  hear  a  fecret  murmuring  for  want  of  fomething  ; 
thouRh  perhaps,  if  they  conGdered  the  matter  aright,  the/ 
would  fee  that  it  is  better  for  them  to  want,  than  to  have  that 
fomething.  Since  the  hearts  of  our  firft  parents  flew  out  at 
their  tye«,  on  the  forbidden  fruit,  and  a  night  of  darknefi  was 
thereby  brought  on  the  world  ;  their  pofterity  have  a  natural 
difeale^  which  Solomon  calls.  The  wandering  of  the  dejires^  or 
as  the  word  is,  The  walking  of  the  foul,  Eccl.  vi.  9.  This  is  a 
fort  of  diabolical  trance^wherein  the  foul  travcrfeth  the  world; 
feeds  iifclf  with  a  thoufand  airy  nothings  ;  fnatcheth  at  thrs 
and  the  other  cfeatcd  excellency,  in  irnagination  and  defire  ; 
goes  here  and  there,  and  every  where,  except  where  it  {hould 
go.  And  the  (oul  is  never  Cured  of  this  difeafe,  till  overcom- 
ing grace  bring  it  back,  to  take  up  its  evcrlafting  reft  m  Guo 
through  Ch  R  1ST  ;  but  till  this  be,  if  man  were  fet  again 
in  ParaHifc,  the  garden  of  the  Lord  ;  all  the  plcafures  there 
would  not  keep  him  from  looking,  yea»  and  leaping  over  the 
hedge  a  fccona  titne.  ^ 

7f/t/v,  Are  we  not  far  more  eaiily  imprefPed  and  influenced 
by  evil  counfels  and  examples,  than  bv  thofe  that  are  good  I 
VoQ  will  fee  this  was  the  rutn  of  AHam,  Gen.  iii.  6.  Kvi' 
example,  to  this  day,  is  one  of  Satan's  mailcr-deviccs  to  rum 
men.  Ar>d  tho'  we  have  by  nature,  more  of  the  fox  than  of 
the  laMib  ;  yet  that  il!  property  iomc  obfcrvc  in  this  creature, 
t/z.  That  if  one  laiTi  '  ilkip  into  abater,  the  reft  that  arc 
near  will  fuddcnly  follow,  may  ht  obfcrved  alfo  in  the  dilj^ 


is  Corrupted,  proven.  47 

fitTTQ  of  the  children  oF  men  to  whom  it  is  very  natural  to 
embrace  an  evil  way,  bccaufe  they  fee  others  upon  it  before 
ebem.  Ill  example  has  frequently  the  force  of  a  violent 
ftrcam»  to  carry  us  over  plain  duty  ;  but  efuecialiy,  if  the  ex- 
ample be  given  by  thofe  we  bear  a  great  affection  to  ;  our  af- 
fection, in  that  cafe,  blinds  our  judgment;  and  what  we 
would  abhor  in  others,  is  complied  with,  to  humor  ihcm. 
And  nothing  i» more  plain,  than  that  generally  mza  chufc 
rather  to  do  what  the  moft  do,  than  what  the  heft  do. 

^tkly^  Who  of  all  Adam's  Ions  need  be  taught  the  art  of 
fewingJig-Uax.'is  together^  to  cover  their  nakednefs  ?  Gen.  iii. 
7.  When  we  have  ruined  ourfelvcs,  and  madr  ourfelves  na- 
ked, to  our  {h\me  ;  we  naturally  feck  to  help  ourfelves  by 
ourfclves:  and  many  poor  gifts  are  fallen  upoa,  as  frllv  and 
infigrificaot  as  A<lam's  fie-leaves.  What  pains  arc  men  at, 
to  cover  their  fin  from  the:r  own  confci^nces,  and  draw  all 
the  fair  colours  upon  it  that  thev  can  ?  And  when  once  cor- 
virions  are  faftened  upon  them,  fo  that  they  cannot  but  fee 
ihcmfclvcs  naked  ;  it  is  as  natural  for  them  to  atiempt  to  fpin 
a  cover  to  it  out  of  their  own  boweU,  as  for  fifhes  to  fwim  in 
the  waters,or  birds  to  flv  in  the  air.  Therefore  the  6rft  qucftion 
©f  the  convinced  is,  Whatjhail  wt  do  f  A£h  ii.  27.  liow  (hall 
we  qualify  ouffeh'^s  ?  What  fliall  we  perform  i*  Nor  mind- 
ing that  the  new  creatur:  is  God's  own  workmanfhip,  or 
<}eed,  £ph.  ii.  lo.  more  than  Adam  thought  of  being  clothed 
vith  fkins  of  facrifices,   Gen.  iii.  21. 

^thly^  r>o  not  Adam's  children  naturally  follow  hr8  fooJ- 
fteps,  in  hiding  tkanfe  Ives  from  the  prefence  of  the  Lcrd^  Gcp, 
hi.  8.  We  are  every  whit  as  blind  in  this  matter  as  be  was, 
who  thought  to  hic'e  himfcif  from  the  prefence  of  God  a- 
R\ong  the  {hady  trees  of  the  garden.  We  are  very  apt  to 
promife  ourfelves  mere  fccwritv  in  a  fecret  (in,  than  in  or>« 
rhat  is  openly  commiited.  The  eye  of  the  adulterer  waiting 
Jor  the  twilight y  Jay ing,  Ko  eye  Jhall  Ju  me.  Job  xxw.  15. 
And  men  will  freely  do  that  in  Iccret,  which  they  would  he 
aftamed  to  do  in  the  prefence  of  a  chrl  J  ;  as  if  darknefs  could 
hide  from  an  all-leeing  God.  Are  we  rot  naturallv  c:>rele^» 
of  communfon  with  Go»  ;  ay,  and  averfc  to  it  -*  Xever  was 
there  anv  communion  betwixt  God  and  Adam's  children^ 
where  the  Lo  RD  himfelf  had  not  the  firft  word.  If  he  would 
let  them  alone,  thev  would  never  inquire  after  him.       Ifaiah 

Ivii,    18.  I  hide  ne.- Did   he   fee  k  after    abiding  God-? 

Very  far  from  it- —-He  went  on  in  the  way  of  his  heart. 

iQthly,  How  >oth  are  men  to  confefs  fin,  to  take  guik  and 
ftaine  to  ibemfclvesl  And  was  it  not  thus  in  the  cafe  before 
tjs?  Gen  ^i,  10.  Adam  confeffeth  his  nakednefs.  which  ho 
'could  soc  ^et  denied  ;  but  not  one  word  he  fays  of  his  (iu^  ^ 


48  That  Mans  Nature 

here  was  the  rcaron  of  it,he  wovldfaia  have  hid  rtifhc  coai(5. 
It  is  as  natural  for  us  to  hide  fin,  as  to  commit  it.  Many  fad 
inf^ances  the fcof  we  have  in  this  world  ;  but  a  far  clearer 
prpof  of  it  wc  (hill  get  at  the  day  of  judgment,  the  day  in 
vr1:t\ch  God  wili  judge  f he Jecrets  fif  men^  R.om.  ii.  16*  Many  a 
feul  mouth  will  then  be  fcflh,  which  is  now  wiped,  and  faiih, 
I  have  done  no  li'ickednefs,  Prov.  \\x.  2o.  ^ 

Lnjily^  Is  itTKJi  natural  for  us  to  extenuate  our  fin  and 
transfer  the  Ruilt  upon  others  ?  And  when  God  examined 
our  puilty  firft  parcnts.did  not  Adam  lay  tbe.blame  on  the  fer- 
pent  ?  Gen.  iii.  12,  13,  Nbw  Adam's  children  need  not  be 
i«ught  this  hellifh  policy  ;  before  ihcv  -can  well  fpeak,  if  they 
eannot  get  the  f^ft  denied,  they  will  cunningly  lifp  out  fome* 
thing  to  IctTen  their  fault,  and  lay  the  blame  u^on  another. 
Nay,  fonatnral  if  this  to  men,  that  in'the  greatcft  of  fins,  jhey 
will  lay  the  fault  upon  Goo  himfelf;  they  will  hlafphemc 
liis  holy  providence^  under  the  miftakcn'namc  of  misfortune, 
cr  ill  luck,  and  thereby  lay  the  bbme  of  their  fin  at  heaven'*^ 
door.  And  wa^  not  this  oneof  Adam's  tricks  after  his  fall  ? 
Gen.  iii.  15.  And  the  nan  [aid ^  the  woman  mhorn.  thou  gavji 
to  bt  ZLi'/'i  mcyjhe gave  me  ef  the  trer,  and  I  did  eat.  Obfcrv^ 
the  order  of  the  fpcech.-  .  lit.  makes  his  apqiogy  in  ihc  5«ft' 
lace  J  and.  then  com«s  hiiconfeffion  ;  his  apology  is  long;  but 
is  confelHon  vcry-fhort ;  it  is  all  comprehended  in  a  word," 
And  I  did  eat.  WiKow  pointed  and  dlftinft  is  his  apology,  as  if 
he  was  afraid  hisineiaHing  would,  have  been  miftaken  ?  The- 
»y.c»r4>i,  fays  he, -or  that  \«Mnan,  ?"s  if  he  would  have  pointed 
the  ju<lge  to  his  oMrn  wof k,  of  which  wc  read,  Geo.  ii.  22. 
There  was  but  oncwoman  then  in  the  vrorld;  To  that  one 
would  think  hr  needed  not-be  fo  nicC  and  exaft  in  pointing 
at  her  ;  yet-  fl:c  is  Zi  carefully  mnrked  out  in  his  defence,  as  if 
there  had  been  ten  4hou fa nd.  -  The  woman  whom  thou  gavtfi- 
SB?;  here  he  fpeaks  as  if  he  liad  been  ruirted  with  God's* 
gifts.  -And  to  nrakc  the  fhift  look  the  blacker,  it  is.  added  to- 
•II  \\\\%^thou  gaveji  to  be  with  m#,  -a  conftant  companion,  to 
(land  bv  mcas  a  helper.  Thislooks  as  if  Adam  would  have 
fathered  an  ill  defign  uprn  thtLoR  n,  in  giving  bim  this  gift. 
And  after  all,  there  is  a  new  demonftrativc  here,  before  the 
fenlcnce  is  complete  ;  hcfays  not,  The  wo<nan  gavt  me^  hut 
tht  woman  JKe  gave  m?  ;  emphaiicilhr,  as  if  he  had  faid.  She, 
^ven  She  gzrc  me  of  the  tree.  This  much  for  his  apology. 
But  hisconfeflion  is  quickly  cnrr,  in  one  word,  as  he  fpokc 
it,  and  J  did  rat.  And  there  is  nothing  here  to  pwnt  to  him- 
felf, and  as  little  to  Oicw  what  he  had  eaten.  How  narural 
\i  this  black  art  to  Adam's  pofterify  ?  I  le  that  runs  mav  read 
if.  So  univerfallv  does  Solomon's  cbfcrve  hold  true,  Prov 
xvii.  3.  The /ooUjIinefi  of  man  pervertctk  hi$  wcntx^  a^d   ku 


I 


Corruption  of  the  Xlnde-rftanding,         49 

hrart fnitetk  Againji  t-iie  Lord.  Let  us  theA  call  ftl.'en  Adam, 
Jiather  ;  let  us  not  deny  the  reiation,  fecirg  we  bear  his  im- 
igc. 

And  n®w  to  fliut  up  tni«  point,  fiifficiemly  confirmed  by 
Concurring  tvidcnce  fiom  the  Lord's  word,  our  own  exper'- 
cncc  and  obfcrva  ion  ;  Itt  us  be  pcrluaded  to  Helieve  t^e  doc- 
trine *>f  the  coT»uDtidn  of  ournature;  and  to  hxrk  to  the  Ttcond 
Adam,  thr  Meircd  Jesus,  for  i he  app!icafi(in  ot  his  prrcious 
bloo**,  to  remove  the  guih  of  this  fin  ;  at  d  for  the  tfficac^ 
of  his  holy  Sp-rit,  to  m^ike  us  new  creatures,  knowins  that 
except  weba  born  dgaiii,  zuc  cannol  enter  in  lo  the  kin^c'vi  \f 
Cod. 

Of  the  Corruption  cf  the  Undnjianding: 

Second  f.Y,  I  proceed  to  inquire  into  the  corrnptioh  o<f 
t)afurc»  in  ihe  feveral  pans  thereof.  But  who  can  coitipre- 
hend  it  ?  Who  cari  take  thi  exaft  dime  niton  of  it,  in  its 
ireadth.  lenght,  height,  and  dep-h  ?  The  heart  is  deceitful 
iibove  all  thines,  and  delperatclv  wicked  j  who  can  know  it? 
Jer.  xvit.  <j.  However,  we  may  q'nckly  ptrrccrve  as  much  of 
itj  as  may  be  matrcr  of  deep  eft  hamilifltKiji,  iind  may  dtfcuver 
to  us  the  abfolutc  neccfltty  of  regeneration.  Mm  in  his  na-to^al 
Ibte  is' altogether  corrupt.  Both  fob!  and  body  arc  polluted, 
•s  the  apoftle  proves  at  large,  Rom.iii.  lo. —  j8.  As  for  the 
foul,  this  natural  corruption  has  fpread  itfclf  tSro'  all  the 
fKultic^  thereof;  and  is  to  be  found  in  the  undcrfland«ng,tbtf 
wiit,  the   affections,    the    confcience,   »^d    the  inemory. 

I.  The  underftandiag,  that  leading  faculty  is  delp^ited  of 
it%^  primicive  grory,  and  covered  over  with  confufion.  VV'c 
Itavc  fallen  into  the  hands  of  our  grand  adverfarv,  as  Simp- 
fon  rnto  the  hands  of  the  PlfiliHincs,  arid  are  deprived  of  our 
two  eyes.  There  is  none  thd::  undtrjandeth,  Rom.  lii.  ii. 
Mind  and confcitnce  art  dfjiled^  Tit.  i.  15.  The  natural  man** 
apprchcrfion  of  divine  thini^s  is  corrupt,  Pfal,  1.  ffi .  ThoU 
tkougktefi  that  I  Z0as  altogether  fach  an  one  as  th\Jitf.  His 
judgment  is  corrupt,  and  cannot  be  other  wife,  fcenig  his  eve 
is  evil  ;  at)d  therefore  the  fcMpfUfes,  that  (hew  that  mrn  did 
all  wrong,  fay,  tvery  one  did  that  rvhich  ti'as  right  tn  his  own 
fyeSf  judges  Xv.i.  7.  niiid  xxi.  25.  And  his  imaginations,  or 
reafonings  muft  be  ca;tt  down,  by  the  oower  of  the  woid,  be- 
ing of  a  piece  with  his  judgment,  «  Cor.  x.  5.  But,  to  poinx 
<Kit  this  £orrttptidf>  of  the  uoind  or  undeiftandiDg  looic  par- 
ticularly, let  ihefc  following  things  he  confidered. 

ftrjly  There  is  a   natural  wcaknefs  in   the  minds   of   men, 

wiiH  refpefl  to  fpiritual  things.    The  apoflTc  dctenniucs  ton- 

ccrnmg  every  one  th«t  is  not  endued  with  the   graces    of  the 

Sfirit,  That  he  ii  ^md,  end  ccmnotjet  ajar  ryf,  2  Pet.   i.  19.. 

D 


5^  The  Cormptim  of 

Hence  the  Spirit  of  God,  in  the  fcripturc,  clothes,  at  it  were, 
diviiic  inn  hi  with  earthly  fij^ure*,  even  as  p.irenlt  teach 
their  children,  uCng  fimilitudei,  Hof.  x  i.  lo.  Whicb, 
though  It  doth  rot  cure,  yet  doth  evidence  this  natural 
weaknef*  in  the  minds  of  men.  But  wc  warn  not  phiri 
prooft  of  it  from  experience.  As,  (i.)  How  hard  a  tzfk 
tt  it  to  teach  many  people  the  cominon  principUk  of 
our  holy  religion,  and  to  make  truths  fo  phin  as  ihcy 
may  underfland  them  ?  Kcre  there  muft  be*  precept  upon  pre 
.€€pt^  prectpt  upon  precept  ;  titie  vpon  line,  line  upon  line^  .fa, 
«xvhi.  9.  Try  the  firr.c  pcifons  in  other  things,  they  fhall  be 
ibund  wtfcr  in  ikdr  gene  rat  icn  than  the  children  of  light.  They 
undcrAaiid  their  work  and  bufincfs  in  ihc  world  as  well  as 
their  neighbours,  thou)^'h  they  be  very  ftn'pid  and  untcachablc 
in  rhe  matters  of  God.  T<rllthrm  how  they  may  advance  their 
Urorldly  wealth,  or  how  they  iPay  Rr?.tifv  their  lufli,  and  they 
%villquickly  undctftandthcrc  things  ;  thoStiivrrv  haidio  make 
them  know  how  their  fouls  may  be  laved  j  or  how  their  hcartf 
may  findrellin  Jesus  Christ.-— -(«)  Cor:(ider  thefc  wko 
have  many  advaataKes,  beyond  the  common  gang  of  man- 
kind ;  vrho  h-ve  had  the  benefit  of  good  education  and  in- 
ftruftion  i  vca,  and  are  blcft  with  the  light  of  grate  '%\\  that 
incafure,  w4ierein  it  is  diftnbuted  to  the  faints  on  earth;  yet 
how  fmall  a  portion  have  tbey  of  the  knowledge  of  divine 
things!  What  ignorance  and  confuHoQ  do  ftill  remain  in 
their  minds  !  How  often  are  they  mired,  even  in  the  matter 
of  pra8ica!  truths,  and  fpeak  as  a  child  in  thcfe  things  !  it  it 
a  pitiful  wcaknefs,  that  we  cannot  perceive  the  things  w'nich 
God  has  revealed  to  us  ;  and  it  muft  needs  he  a  fintiul  weak- 
nefs,  fincc  the  law  of  God  r^cjuires  us  to  know  and  believe 
them.  (3.>  what  dangerous  miftakes  are  to  b(  found  amongfl 
men,  in  their  concerns  of  prcatcft  weight !  What  woful  delu« 
fions  prevail  over  them  !  I3o  wc  not  often  fee  thofe,  who 
oiherwifc'arethc  wifcR  of  men,  the  moft  notorious  fools, 
vith  reCped  to  their  foul's  iiitercU,  Matt.  xi.  o^.  Thou  hajl 
hid  thcfe  things  froiJt  the  wife  and  prudent^  Many  that  arc 
eagle-eyed,  in  the  trifles  of  time,  are  like  owls  and  bats  in  the 
light  of  life.  Nay  truly,  the  life  of  every  natural  man  is  but 
one  continued  dream  and  delufion  ;  out^f'  which  he  never  a- 
•wakes,  till  either  by  a  new  light  darted  from  hraven  into 
his  foul,  lie  come  to  himfelf,  Luke  xv.  17.  or,  in  hcil  he  lift 
%phzs^e'Sy  chap.  xvi.  94.  25.  And  therefore  10  fcripture-ac» 
count,  be  he  never  lb  wife,  he  is  a  fool  and  a  fimplc  one. 

Secondly,  Man's  underdanding  is  naturally  ofcrwhelmed 
vith  grofs  darknefs  in  fpiritual  things.  Man  at  the  inftr^- 
tion  of  the  devil,  attempting  to  brcaK  out  a    r  ^ 

zniad ;  Geo.  iii.  ^.  inAcad  of  that,  broke  up  il  - 


the  Underjlanding,  51 

fcortomlefs  pit;  fo  as  by  the  fmoke  thereof,  he  vas  buTied  \n 
darknefs.  When  God  at  firft  bad  made  man,  his  mind  wa<;  a 
lamp  of  light  :  but  no"'v,  when  he  comes  to  make  him  over 
again,in  regeneration, he  finds  it  darknefs,  Eph.  v.  8.  Tc  ntrf 

Jometimes  darkncj's.  Sin  has  ctofcd  the  •W4ndov.s  of  the  foul  ; 
daikrels  is  over  all  that  region.  It  is  the  land  of  darknef?, 
and  (hadow  of  death  where  the  light  \%  as  darknefs.  The 
prince  of  darknefs  reigns  tberr,  and  nothing  but  the  works  of 
darknefs  are  framed  there.  We  aie  born  fpinruallv  hlird, 
and  cannot  be  rcftored  without  a  miracle  of  grace.  This  is 
thy  cafe,  whofoever  thou  art.  if  thou  art  not  born  again;  And 
that  you  xnay  be  convinced  in  this  matter  take  thoie  following 
tvidences  of  it. 

Evidence  i  The  darknefs  that  was  opor.  tTic  face  of  the  ^  orld 
before, and  at  the  time  when  Christ  came,arifirs  as  the  Sun 
of  righteonfnefs  upon  the  earth.  When  Acam  bv  h^  fin, 
had  loft  that  primitive  light  w'^erewirh  be  was  en'  ued  in  his 
creatior,it  pleafed  God  to  m  ke  a  gracious  levc'rtjon  of  hrs 
mind  and  will  to  hitn,  toDching  ;he  way  of  lalrarion,  Ccn.jii. 
15.  This  was  handed  down  by  h-in  ?nd  other  godly  fa'hers, 
before  the  ffood  :  yet  the  natu;-^!  dnrknefs  of  the  mii'd  of 
man  prevailed  fo  far  againfl  tha*  r:  v.-  lat-on,  2S  to  carry  offall, 
fcnfc  of  true  religion  from  the  old  vvori*^,  except  v/hat  re 
mained  in  Noah'i  family,  which  van  preferved  in  the  ark 
After  the  fiood,  as  men  multiplied  on  the  earth,  the  natur.l 
darknefs  of  mind  prevail?  again,  and  the  light  decays,  ttll  :t 
d»«d  out  among  the  generality  of  mankind,  and  is  prcler^ed 
only  among  the  poflcrity  of  ^hem.  And  even  with  them  it 
was  well  near  its  fetfing,  when  God  called  Abrahnm  from 
(erving  other  gods,  Joflu  xxiv.  13.  God  gives  Abraham  a 
more  clear  and  full  fevelation,  and  he  communicates  the  fame 
lo  his  family,  Gen.  xvii.  19,  Yet  the  natural  darknefs  wears 
if  out  at  length,  lave  what  of  it  was  preferved  amon^-  the  pof- 
lerity  of  Jacob.  They  being  carried  down  into  Esivpf.  that 
darknefs  prevailed  fo,  as  to  leave  them  ver^-  little  knfc  of 
true  religion  :  and  a  new  revelation  behoved  to  be  made  them 
in  the  wildernefs.  And  many  a  cloud  of  darknefs  got  above 
that,now  and  then,  during  the  time  from  Mofcs  to  Chrin  1  . 
When  Christ  came  the  world  was  divided  into  Jews  and 
Gentiles.  The  Jews,  and  the  true  light  with  them,  werr 
within  an  incloufure,  Pfal.  cxlvii.  19,20.  Betwixt  them  and 
the  Gentile  world,  there  was  a  partition-wall  of  God's  ma- 
Jving,  namely  the  ceremonial  law  ;  and  upon  that  iheTe  was 
reared  up   another   of  man's  own    making,  namely,  a    rooted 

■  «rnmity  betwixt  the  parties,  Eph.  ii.  14,  15.  If  we  look  a- 
broad,  without  the  inclofure  :  and  except  thofe  profelytes  of 
she  Gentiles,  who,  by  means  of  feme  rays  of   light  breaking 


52  The  Corruption  of 

|prth  unto  them  froir*  within  the  inclofurr,  having  renounced 
xdol»trv,  woribippcd  the  trnc  Goo,  hut  did  not  conform  to 
the  Mbfaicai  ritcs,wc  fee  nothing  but  dark  places  of  the  ranh, 
full  of  the  habiui'ion*  of  cruelty,  Pfal.  Ixxiv.  io.  Groli 
oarknefs  covered  the  face  of  the  GcntiJe  world  ;  and  the  way 
of  falvarion  WW  ttttrriy  unknown  among  thcni.  They  were 
browned  in  fupcrflition  an.i  idolatry;  and  had  muliiphed  their 
idols  to  fuch  a  valt  nu;iiScr,  that  above  thirty  thour;ind  arc 
reckoned  to  have  been  worfhipped  by  tbofc  of  Karopc  alone* 
■Wbatevc-r  wirdoTii  was  «ti»»>og  their  philofophert,  the  world 
by  that  wtfdom  knew  not  Go»,  i  Cor.  i.  «i.  and  all  ihcir  rc- 
fearchci  iji  re^i^ion  were  but  groping  in  the  dark,  Actsxvii.  27. 
^f  we  look  whhrii  the  inclofure,  and,  except  a  fc»#  that  were 
groaning  and  waiting  for  the  Confolaiion  of  Ifracl,  wc  wiiJ 
iee  a  giofi  dai  kn«fs  on  the  face  of  that  generatton.  Though 
to  them  were  committed  the  oracle&  of  Goo,  yet  they  were 
moft  corrupt  in  their  doctrine.  Their  traditioni  were  multi- 
plied, but  the  kno^rlcdgc  of  thefe  things  wherein  the  life  of 
religion  lies,  was  loft  :  Mailers  of  Ifracl  knew  not  the  nature 
and  ncccCTuy  oi  rcgeneiaiion,  John  in.  jo.  Thcrr  religion 
was  to  build  on  their  birth  pirilcge,  as  children  of  Abrahani, 
Matth.  lit.  9.  to  glory  in  their  circumcifion,  and  other  ex- 
ternal ordinances,  Philip,  iii.  2.  3.  And  xo  reft  in  the  law, 
Horn.  ii.  17.  after  they  had,  by  their  falfe  gloftes,  cut  ic  fo 
ibort,as  they  rright  go  well  near  to  th«  fulfilling  of  it  Matt.v. 
Thus  was  ciarkncfs  over  the  faccof  the  world,when  Christ, 
the  true  light,  came  into  it  ;  and  fo  is  darkncfs  over  eVery 
toul,  till  he,  as  the  day-ftar,  arife  in  the  heart.  The  former 
isancvkdenoe  oFiiie  latter.  What,  but  th«  natikrat  darkncfs 
of  mens  minds,  couKi  ftill  thus  wear  out  the  hght  of  exterrMl 
revelation,  in  a  matter  upon  which  etcrrsal  happinefs  did  de- 
pend ?  Men  did  not  forget  the  way  of  prcferving   their  lives, 

^ut  kow  (j'lickly  did  tbey  k-fe  the  knowledge  of  the  way  of 
lalvation  of  their  fcals,  which  are  of  infinite  more  weight  and 
•worth  I  When  fiatnarohs  and  prophets  teaching  was  rr>effcc- 
TtwA,  men  behoved  to  be  isapht  of  Go&  bimfelf,  who  alone 
can  open  the  eyes  ol  the  undci Handing.  Bat,  that  it  might 
appear  that  the  corruption  of  man'k  nund  lav  deeper  than  ro 
be  cured  by  mere  external  revelation, there  were  but  v«ry  few 
converted  by  Chri*T*s  preaching,  who  fpikc  as  never  man 
{pake,.  John  xii.  37,  38.  The  great  cure  on  the  jct-nrntion 
remained  to  be  performed,  by    the    Spirit    arcontpa  ? 

vrcaching  of  the  xpoAUt ;  who,  according  to  th( 
Jvhn  X'v.  i«.  were  t«  do  great  wurks.  And  if  v 
ihit  miracles  wrought  by  our  ble/Ied  Lok  u,  wc  wii 

•  V  'PP^y'"?  ^^*  itipcdy  to  the  foul, for  the  cure  of 
tc0»p«r«,  asia  iV  cafc'ci  a  maafick  of  the  pal fy,  I 


thf  Under/! anding.  53 

2.  tc  plainly  dircovcred,  that  it  was  his  main  errand  into  the 
world,  to  cure  the  difearcs  of  the  foul.  I  find  a  miracle 
Wrought  upon  ene  that  was  born  blind,  performed  in  fuch  x 
yray,  as  fccms  to  have  been  defigncd  to  )et  the  world  (ee  in  it, 
as  in  a  glafs,  their  cafe  and  cure.  John  ix.  6.  h«  madecUy, 
and  anointed  t  fir.  eyes  of  the  blind  man  with  the  clay.  Woac 
could  more  fitlv  rcprefent  the  blindnefs  of  mens  mind,  than 
eyes  clofed  up  with  earth?  Ifa.  vi.  i.  Shyt  tkeir  tyei  \  fhnt 
them  up  by  anointing  o\  <^fifiing  them  with  mctrter^  as  the  word 
would  bear.  And,  chap.  xliv.  i8.  Hr  k of h  fkt/t  their  eyes',  the. 
word  properly  fit^nifies,  //<  hcth  pix^Jleved  their  neJ  ;  ss  xht 
houfc  in  which  the  Icprolv  had  been,  was  to  be  plaiftered. 
Lev.  xiv.  42.  Thus  the  Lcub's  word  difcovcrs  the  defign 
of  that  ftrange  work  ;  and  by  it  feews  us.  that  the  eyc$  of  our 
undcrflandinjj  «re  n?ttiraliv  fhut.  Ther)  the  blind  man  mnft 
go  and  w.iJhotf  this  clay  in  the  pool  ofSiloam  ;  no  other  water 
will  fcrve  ihis  putpofe.  If  that  po^lhad  not  reprefented  Wim, 
whom  the  Father  y^nJ  into  the  world,  to  rpm  the  blbid  eyes^ 
Ifa.  xlii.  7.  I  jhJr.k  the  cvangciift  had  rot  given  us  the  inter* 
preta'ion  of  thr  name,  which,  he  fjvs,  {ignifics/?«/,  John  ix. 
7.  And  fo  t\'«  mav  conclude,  that  the  nim-^al  darkners  of  our 
minds  is  Tuch,  as  there  is  no  cure  for,  but  from  the  blood  and 
Spirit  of  J  ESI!  s  Ch  H 1  s  r,  whofe  eye-'alve  only  cm*  m^e  ut. 
fee,  Rev.  iif.  1?. 

■  Evrd.  2.  Every  ratur?!  man's  h^art  and  life  is  a  mafs  of 
darkncfk,  diiorder  and  ronfufion  ;  how  refio'^d  focver  he  ap- 
pear in  the  fight  of  mm.  For  zve  cvrJHves  alfo^  faith  the 
apoftlc  Paul,  Tverefofsrtivieifooitjh^  dif<<beditnt^  deceived ^fetv^ 
xng  divers  hji:\  end  pUaJureSy  Tit.  lii.  ^.  and  vet  at  that  time, 
wh'ch  this  text  looks  to,  he  was  hlam''lffs,  touching  the  righic^ 
onfncjs  whirA  is  intheljw,  Phil.  iii.  6.  This  is  a  plain  en- 
dcnce  that  the  rye  is  evil,  the  tvhoh  body  heitig  full  of  darJtnrfs^ 
Mat.  vi.  23.  The  unrenewed  part  ol  nnankiod,  is  rambling 
through  the  world,  like  fo  many  hlind  men  ;  who  will  neither 
take  a  guide,  nor  can  guide  thcmfclvcs  ;and  therefore  are  fal- 
ling over  this  and  the  other  precip'cce,  into  dcflruction. 
Some  are  running  after  their  covctoufncfs,  till  thev  be  pier- 
ced throDgli  with  many  forrows  ;  lome  Clicking  in  the  mire 
of  fenlaality  ;  others  dafhiog  themfelves  on  the  rock  of  pride 
?nd  felf-conceit  ;  cverv  one  flumbliog  on  foine  one  Hone  of 
tumbling  or  other  :  all  of  them  are  running  themrdvcs  upon 
the  fword-point  of  juUice,  while  ihev  eagerlv  follow,  whither 
their  untrortriied  paflions  and  alfsttions  lead  them;  and  while 
■fome  are  lying  alone  in  the  way,  others  a'^e  coming  ud,  and 
fdlling  headlong  over  theiri.  And  therefore,  Wo  nnto  the 
(blind)  world  becauje  of  offenies,  Matth.xviii.-.  Errors  in  judff- 
mcnt  fwarm  in  the  world;  becaufc  it  is  night  rukerein  &li  tk* 


54  ^^^  Corrupfion  of 

btajis  of  the  foreji  do  cr  up  forth.  All  the  unrcgcncrate  arc 
urtcily  miOakcn  m  the  point  of  true  happlnefs  ;  for  the'  Chrif- 
tiiMtty  hath  fixed  thar  mat'er  in  point  of  principle;  yet  no- 
thing lefs  ibai  ovt-rcomin  grace  c^o  fix  ii  in  the  pradicai 
jud|i^incrit.'  AH  men  agree  jn  the  defire  to  be  happy  :  but  a- 
mongfl  unrenewed  men,  touching  the  way  to  happincfs,  there 
arc  alHiofl  as  ro^nv  cpimpns  »s  ihere  arc  men;  they  being /z/ns. 
edevery  one  to  his  own  way,  I^a.  liii.6.THcy  are  like  the  blind 
Sodomites  about  L  I's  houfe.all  were  feeding  to  find  the  door, 
fomc  grope  one  p^rt  .  f  the  wall  for  it,  foine  another  ;  but 
none  of  them  coul  ^  cerrainly  fay,  he  had  found  it ;  and  fo  the 
natural  man  may  ftumble  on  any  gooH  bat  the  chief  good. 
Look  into  thine  own  unregenerate  heart,  and  there  thou  wilt 
ice  all  turned  iip-fide  ^own  ;  beavei>  lying  under,  and  earth 
atop  ;  look  into  thy  lift^  :  there  thou  mayell  fee,  how  thou  art 
playih  the  madman,  fr.atching  at  {hadoyrs,  and  negleAtag 
the  fur^ftancc,  eagerly  flying  after  that  zohifk  is  not^  and  (Iigbt« 
ing  Th?t  which  is,  and  will  be  for  ever, 

Evid.  3.  The  natural  man  h  always  as  a  workman  left  witli. 
out  light ;  either  trifling  or  doing  mifchief.  Try  to  catch  thf 
heart  at  anv  tinr»e  thou  wilt,  and  thou  fhalt  find  it  cither  tutoj- 
ing  thefpider*s  zneb,  or  hatching  cockatfice'tggi^  Ifa.  liic.  5. 
Tovia?  through  the  world,  or  digging  into  the  pit  ;  fillcl  with 
vanity,  or  eli'e  with  vilenefs,  bufy  doing  rjothmg,  or  what  u 
vo: Te  than  nothing.     A  fad  fign  of  a  dark  mind. 

Lvid.  4.  The  natur^l  man  is  void  of  the  faving  knowledge 
of  fpiritual  things.  He  knows  not  what  a  God  he  has  to 
deal  with  ;  he  is  unacquainted  with  Christ  ;  and  knows  not 
what  fin  is.  The  greatefl  gracelefs  wits  arc  blind  as  moles  \i\ 
tWrfe  things.  Ay,  but  fomc  fucb  can  fpeak  of  them  to  ^ood 
purpofe;  and  fo  might  thefe  Ifraelite^  of  the  temptations, 
figns  and  miracles,  iheir  eyes  had  fecn,  Deut.  xxix.  3.  to 
whom  neverthelefs  the  Lord  had  rot  given  au  heart  to  per- 
ceive, and  eyes  to  fee,  and  ears  to  hear^  unto  that  day,  vcr.  4. 
Many  a  man  that  bears  the  name  of  a  ChriHian  may  make 
Pharaoh's  confeflion  of  faith,  Exod.  v.  2.  /  know  not  the  Lord, 
neitbcrwill  tbcy  let  go  when  he  commands  them  to  part  with. 
God  is  with  them  as  a  prince  in  difguife  among  his  fubje^ts, 
who  mccu  with  no  better  treatment  from  them,  than  if  they 
were  hit  iellows,  Ffal-  I.  21.  Do  they  know  Christ  ;  or  fee 
his  glory,  and  aov  beauty  in  him  for  which  he  is  to  bedefir- 
ed  ?  »f  th^y  did,  they  would  not  flight  him  as  they  do  ;  a  view 
of  his  glory  would  fo  darken  all  created  excellency,  that  they 
would  t:.ke  fiim  for,  and  inAeadof  all,  and  gladly  clofe  with 
hitn,  as  he  ofFercth  hiunfelf  in  the  gofpel,  John  iv.  jo.  PfiL 
ix.  lo.  Mafth  xlii.  44,  45,  50.  Do  they  know  what  (icx  11;, 
vrho  bug   the  fcrpcni  la  their  bofom,    hold  fall    dtr:  -  ' 


the  Undrrjl anting.-  55 

rcrufe  to  Irt  it  go?  I  own  indeed -they  way  have  a  natural 
kr.>Hl«df^c  ol  thote  thiop*  ?s  toe  unbtrlieving  Jews  had  of 
Christ,  whom  they  faw  and  convcrfed  with  :  but  there 
was  Ipiiitua]  glorv  in  hw,,  ptrctiwed  by  believers  only,  John 
I,.  14^  and  111  rcfprA  of 'hat  glorv,  the  uni>elieving  woild. 
knew  him  not,  ver.  ic.  Bji  tiie  Ipiritaal  knowledge  of  him 
ihey  cannot  have  ;  it  is  ahuve  :he  rarh  of  the  carnal  m>nd, 
I  Cor.  ii.  14.  The  natjiral  man  rfceivtth  not  tin  things  oj  tic 
Spirit  of  Gd  for  thy  ar^  J.i'Jhn^Js  unto  kiuit  nnther  can  he 
knoiL'thon  for  tn-y  arejpiritvah'y  dijct^ved.  He  mav  indeed 
difcourle  ut  the  n  ;  hui  no  other  way  ihaii  one  cau  talk  of  ho- 
ney or  v»n''j'rfi,  who  never  lifted  the  T/ectncf*  of  me  onr^ 
nor  t""e  four- .  f-  ot  the  othe*-.  He  has  fomc  notion  of  ipii 
ritual  truths,  but  fees  not  the  things  iht-mftlvfs,  that  irc> 
wrapt  up  Ml  ^Tc  wo'ds  of  iruih^,  i  Tirn.  «.  7.  U'i4f';^ii-ii<Uf>g 
neither  what  thty  fay,  nor  H'h-rtof  li.ey  c^m.  In  a  woic, 
natural  men  t.ai,  Kek,  confers  l^^.y  know  i.otwhat..  Thus 
may  you  ice  m  's  und.rfta  dinq  natuialiy,  is  overwhelmed 
with  gro<sjij!Kners  in  fpiTiftial  thinj;«. 

Third y  There  is  in  the  mind  rf  ,1  mi^u  a  natural  bi^s  to  evil, 
whcTcbv  r  com'-';  .0  p-iTs.  that  wh«t  ever  ( ifHc^ltict  it  find*, 
while  ccciipiC'i  about  thin^«  trulv  good,  it  atU  w)th  a  great 
deal  of  e<trc  m  evil^;  as  being  in  that  cafe,  m  its  own  clement^ 
"^tt.  IV,  Q2.  The  carnal  mind  drive*  heavily  in  ihe  thoughts 
of  e<"od  ;  hut  furiouflv  in  the  thouobts  of  evil.  Whje  holi- 
neG(  io  bi  fore  it,  fetters  are  upon  it ;  but  when  it  has  got  over 
th'.  he.ige,  it  is  as  the  bird  got  out  of  ihc  Cage,  and  bccpmes 
a  free-th:nker  indeed.  Let  us  reflt.£l  a  little  on  the  apprehen- 
fi  r  and  nna^ination  of  the  carnal  mind;  and  vrc  fhall  fend 
incont^f  ibic  evidence  oi  this  woful  bias  to  evil. 

Lviue^ce,  i.  As  when  a  man,  bv  a  violent  firokc  on  the 
head  1  leth  his  fi^jht,  there  arifeth  to  him  a  kind  of  falfc  light, 
whtrrhy  he  perccveth  a  ihouf-iinl  airy  nothings,  fj  man  being 
flrurk  blind  to  all  that  is  truly  good,  a.^d  for  his  eternal  inter* 
eft,  has  a  light  of  another  (ort  bror^h|.  into  his  mind  ;  his 
•  eyes  3rc  opered,  knowing  evil,  and  fo  arc  the  words  of  the 
tempter  venfitd,  Gcii.  lii.  5.  The  words  of  the  Prophet  art 
pla'n,  Thij  are  uifc  to  do  ciil^  but  to  do  gocd  thry  havf  nc 
Anoouledge,  Jer.  iv.  22.  The  miod  of  man  has  a  natural  dex- 
xenty  to  dcvifc  mifchief ;  none  arc  fo  fiinjjle  as  10  want  fk;!'. 
to  contrive  w^ys  to  gratify  their  lufrs,  and  ruin  their  fouls; 
thou>;h  the  powercf  every  cpe's  hand,  cannot  reach  to  pii: 
their  devices  in  ex'-cution.  None  needs  to  be  t2Uv;ht  this 
bluU  ?rt  ;  but  as  wcedi  grow  up,  of  their  OAn  accord  la  the 
re  k„t;d  ground,  fo  doth  this  wifdom,  which  \%yarth!y^  f'n< 
fual,  c.tzrJifh,  Ja'mes  i:i.  15.  grow  up  in  the  Riinds  of  men,  by 
virtue  of  the  corruption  ot  their  nature.     Why  Ihould  we  b; 


5^  T'he  Carrription  of 

fuipifcd  with  tTie  pro<iuft  of  corrupt  wits;  their  cunoing  4e« 
vicri  to  affront  hcavci),  to  oppolc  and  run  down  truth  ;in<l 
Volincfb,  and  »o  gratify  their  own  and  other  mens  lufl»? 
Thc-v  row  wjih  he  ftrram/^a^wondcr  they  make  great  pro- 
grcfs;  ih^ir  ftoek.  is  within  thrm,  and  tncreafrfh  by  uling  oC 
it  ;  and  the  works  oF  darknefi  arc  contrived  with  the  grrater 
advantage,  that  the  mind  it  wholly  deftitme  of  Ipirituallight,  . 
which,  if  Ji  were  in  them,  in  any  meafure,  would  fo  far  maf 
the  v'ork,  1  John  iJ  .  5  fVAyotver  i\  born  of  God  doth  ne€ 
rfimmt^Jin  ;  he  ^re-^  it  not  by  i»rt^  for  Jiis/fed  rrmaifieth  in  him. 
B  t  on  ihe  other  hand,  it  is  a/part  for  a  foci  tp  do  nnfrfti^f ;  6ut 
a  man  of  undarjiatidirtg  hatk  wifdvm,  f  tov.  31.  93.  To  da  itkt' 
ty  wicktdmfsnucfy^  tiihc  word  imports  i&  as  a  fport,  or  a 
pl»\-  to  a  fool  ;  It  comes  off  with  him  eafily  ;  and  wbv»  but  bc- 
^aule  he  is  a  fool,  and  hath  no  wiTdom  ;  which  would  mar  the 
Contrivances  of  darknefs  ?  The  nioic  natural  a  thing  ii,-  it  i^ 
done  the  more  cafilv. 

'  £xid.  a.  Let  the  corrupt  mind  have  but  the  advantage  of 
o«»e's  being  eviployed  in,  or  prc(ent  at  fomc  piece  of  Icrvice 
to  God  ;  that  fo  the  device,  if  not  in  itfrlf  finful,  yet  may  be* 
come  finful,  by  its  unfeafonablenefs ;  it  fhall  <)uickly  fall  on 
fomc  device  or  expedient,  by  Its  nartin5  afide:  which  deUb* 
Cfatimi,  in  feafon,  could  not  produpe.  Thus  Saul,  who  wifi; 
TK)t  what  lot  do,  before  the  pri»-ft  began  to  conful*  GoD,  w 
quickly, drrcrmined  when  once  the  pricfl's  hand  was  in  ;  hia 
own  heart  then  gave  him  an  anfwer,,and  would  ;iot  allow  him 
to  wail  an  aofwer  from  the  Loup,  1  Sam.  xiv»  iS,  19.  Such 
a  dcviliHi  dexterity  hath  (he  carnai  mmd,  in  devifiiig  what 
taav  moft  cffeflually  aivcrt  men  ^tovo  their  duty  to  God. 

Evid.  3.  D'^'.h  not  the  carnal  miiW  naturaily  flrive  to  grafp 
fptritual  things  in  imagination  ;  as  if  the  foul  were  quite  ani« 
merfcd  in  flrfli  and  b'ood,  and  would  turn  jevery  thing  into 
its  own  fhape  ?  Let  men  who  are  nfcd  to  the  forraing  of  the 
rr\»{\.  ab(lra£\ed  notion,  look  jjito  their  own  fouls,  and  thejr 
Ihall  find  this  bias  in  their  minds;  whereof  the  idolatry, 
•which  did  of  old  and  flill  doih,  fo  much  prevail  in  the  world, 
is  an  incontc/lable  evidence.  For  it  plainly  difcoven,  that 
xnen  naturally  would  have  a  vifible  deity,  and  fee  what  they 
vorfh'o  ;  and  therefore  they  icharigfdtht  glory  of  ihe  incormp- 
talU  Gad  into  an  image.  Sec.  Rom.  i.  %^.  The  reform?; ion  of 
chcfe  nations.bhUVd  be  the  Load,  for  it, hath  baoiihed  >dk>l* 
atry  and  images  too  out  of  our  churches  ;  but  heart -re  forma- 
tion only  can  break  down  mental  idolatry,  and  bani(b  the 
jTore  fubtil  aod  refined  image-worfhip,  and  reptefcntatioti 
O^  the  dcitv,  of  the  minds  of  men.  The  world,  in  the  time 
of  its  dxrknefs,.  was  never  more  prone  to  the  former,  than  tht 
unliuiAiHed  xnindia  to  the  latter.  Aad  hence  are  horTibIe,3nci>> 


the  'Un^€rjlanding.  57 

firfmi,  and  mil^apcn  thoo^hts  of  OoD,  Christ,  the  glorf 
^H*)ve,  and  all  fpintual  things. 

Evid  ^.  What  a  dtfScuh  taC;  is  it  to  detain  the  carnal 
mind  before  the  Lord  !  how  averie  is  u  to  the  cniertainiog  of 
good  ihf>U!^ht»,  and  dwell W^  in  the  meditation  of  fpiritual 
thinc:s  !  if  one  he  drive,  at  any  tirce,  lo  think  of  the  great 
concerns  of  his  foul,  rr  is  no  harder  work  to  hold  in  an  uniul3r 
hungry  bcaft,  than  <o  hcdgein  the  caroaf  m» -id,  that  it  get  not 
avray  to  the  vatHties  of  the  world  again.  When  God  is  fpeah- 
ing  f»  mm  hy  his  word,  or  they  are  fpeaking  to  him  in  pra>^- 
cr,  doth  not  the  mind  often  leave  them  hcfore  the  LoRn, 
like  fo  nxanv  idofs  that  havt  ryes,  bvt/eenot,  and  ears  iut  ktar 
not?  The  carcafe  is  'aid down  htforc  God,  but  the  %'or!d 
gets  away  the  heart  :  though  the  eves  be  clofed,  t^^e  man 
tecs  a  thoufand  vanities  :  the  mind,  irv  the  mean  tiire.  is  hkc  a 
bird  got  loofe  out  of  the  cngc,  (kipping' from  buQi  lo  biiQi ;  fo 
thai  in  effed,  the  man  never  comes  xq^  himfelf,  x\\\  he  \i^  geniB 
J'rcm  t/u  p'tjence  of  the  Lord.  S^y  nor,  it  is  impoHiblc  to  get 
the  mind  fixed.  It  is  hard  indefd.  hat  not  iinpolTiftle.  Grace 
from  the  Lord  can  do  it,  Pfil.  cviii.  r.  A^reeaMe  ohjer- 
tiens  will  do  it.  A  pleafant  fpcculation  wili  arreft  the  minds 
ofibc  inquiGtivc  :  the  woildly  m^fj'i  mind  is  ia  Htile  haz- 
ZS'd  of  wandering,  when  he  is  contriving  ol  bufincfs,  caRing 
up  his  accounts,  or  telling  hi*  money  :  if  he  anf-wer  you  not  at 
firfl,  he  tells  von,  he  <fid  not  hear  you,  he  was  hufy  ;  his  mind 
vas  fixed.  Were  we  admiffcJ  into  the  pretence  cf  a  kmjj  to 
petition  for  cur  lives,  we  would  be  jn  no  hazzard  ot  gazing 
through  the  chamber  of  prcfcnce  :  But  here  lies  the  cafe,  the 
carnal  mind  employed  about  any  fpiritual  good,is  out  of  its  el- 
ements, and  therefore  cannot  fix. 

Evid,  ^.  Biit  however  hard  it  is  to  krep  rhc  mind  on  gond 
tnnughts,  it  Hicks  as  ^  lue  to  what  is  evil  »i>d  corrupt  like  it- 
fclf,  2  Per.  ii,  14.  Having  eyes  full  of  a.du*.ttry  and  that 
canaot  Cfq/e/romjin.  Their  eyes  cannot  ceafe  from  fin  :  fo 
the  worris  are  conftrufted.tbat  is,  their  hearts  and  n>inds  vent- 
ing by  the  eyes,  what  is  within,  arc  tike  a  furious  bcaft, 
%vhtch  cannot  be  held  in,  when  once  it  has  got  out  its  head. 
Lat  the- corrupt  imagination  once  be  let  loofe  ort  its  proper 
ohjeQ,  it  will  be  found  hard  woik  to  call  it  back  again,  though 
both  rcafon  and  will  be  for  its  retre:»t.  For  then  it  is  m 
its  own  clement;  and  to  draw  it  off  from  its  impurities,  is  as 
the  drawing  of  a  fiQj  out  of  the  water,  or  t  We  renting  r>f  a  limb 
from  a  man  It  run*  like  fire  fet  to  a  train  of  powder,  that 
rcflcth  not  till  it  can  get  no  farther. 

Evid.  6-  Confider  how  the  carnal  imagination  fupplies 
the  wart  of  real  objcfts  to  the  corrupt  heart;  that  it  mav 
53«ke  finoen  happy,  at  lc»ft,  in  the  imaginary  enjoyment  of 


58  The  Corrufiion  of 

their  lufls.  T^u»  the  cornipt  keart  £crd&  irfcif  with  imigin- 
ation-fins:  »h<  urc)can  pcrion  it  filird  wkh  speculative  im- 
xurires,  having  c\es  fuH  of  adultery  ;  the  covwout  man  fills 
Ins  heart  with  the  world,. though  he  cannot  get  his  hands  full 
.of  it ;  the  fnalicioiu  petfon,  with,dt-light,  »3s  his  revenge 
witbin  his  cwn  bread;  the  cdvious  mail,  witbio  hii  own 
nariow  foul,  beholds,  with  fatisfa^lioo,  his  neighbour  laid 
low  etiodfih  ;  and  every  luft  ^nds  the  corrupt  imaginatJoB  a 
fiir:r>d  to  It  in  time  of  need.  And  this  it  doth,  not  only  whca 
people  aie  awake,  but  fometimcs  even  vhen  they  aiC  afleep  ; 
vhercbv  u  comrs  10  pa(s,  that  thefe  fin«  arc  aHcd  in  dreams 
vhich  their  heart*  were  carried  out  after,  while  they  were 
awake.  1  Jcnow  Tome  do  ^ueAkm  the  finfuloefs  of  thrfe 
things:  ^utcaD  it  be  thought. they  are  cociifiiDt  with  that  ho- 
ly naiute  and  irameof  fpirit,  which  was  in  tnoncent  Adam, 
and  in  Jesvs  Chiiist,  and  fliould  br  in  every  nvan  ?  U 
is  the  corruption  of  nature  then,  that  makes  filthy  dreamerf 
condemned,  Jude  B.  ^Solomon  had  experience  ol  ihe  txercifc 
,cf  grace  in  flee  p  :  in  a  drc  am  he  prayed;  in  a  dream  he 
xnade  the  bcfl  choice  :  buth  wcfc  accepted  of  Go  {>,  1  King^ 
iii-  5>*-«*  15-  -^^'^  >'  >  °^^^>9!»  ^^  b''  fl^P>  do  wha'  is  aood 
and  acceptable  10  God  ;  why  may  he  i»o»  -tlfo,  when  aflccp, 
do  that  which  is  evil  arid  difpJcA&iig  to  Goo  ?  The  (ame 
5olop(>on  would  have  men  aw;tre  of  this;  ^nd.prefcnbcs  the 
bed  remedy  a^ainf)  it,  namelvt.thc  law  upon  the  heart  -Piov, 
vi.  aOi  2 1 .  t/^JuH  tJkun JUepefi  .♦  fay*  br,  ircr.  «».  itjhall  kefp 
tlue  ;  to>«rit,  from  the  finmng.in  thy  deep  :  That  is.  f^om 
iinful  dreairt.«.  For  one's  being  kept  frpm  fin  :  not  his  being 
l^ept  from  a;Slt£lipn  is  th^e  immediate  proper  cfc(.l  of  ihe  law 
of  GoDimpred  upon  the  heart,  ?Ial.  cxix.  11.  And  thus 
the  whole  vcr&c  ts^o  be  undcrfiood,  as  appcar> .f* orn  vcrfe  9.^. 
For  the  coTHmaadment  is  a  Uimp^  and  the  Icav  is  li^bt ;  and  rc» 
froojsof  inJkruQiim  arelke  way  oj  Ixfi,  Now,  the  law  is  a 
lamp  of  light,  as  it  guidminthc  way  of  daiy^  ai^d  ir>ftru£iing 
reproofs  frcm  Uie  law, arc  the  way  of  hfr,  as  they  keep  from 
fin  :  neither  do  they  guide  into  the  way  of  peace,  but  as  they 
lead  into  the  way  Qf  duty  ;  nor  do  they  keep  a  man  out  of 
trouble,  but  as  they  keep  him  from  fin.  Ard  remarkfblc  is 
the  particular,  in  which  $'  lomoo  icflaoce'b,  namely,  t^  fin 
cruncleannefs  ;  To  k(tp  ihcrjrfim  the  evil  woman ^  yette  24. 
Which  is  to  be  joined  wiih  jrerfe  2«.incloiang  "wcrfc  »3.  in  a 
parenthcfis,  as  fome  yeifions  have  ii.  Tbcfc  thing.$  may  fiif- 
iicr  to  convirre  us  of  the  natural  bias  of  the  miivil  to  t  vil. 

Fourthly^  Tbircis  in  the  carnal  wind,  an  oppoBti.ou  to 
fpiriiual  truths,aQd  an  aveifionto  ibe  receiricg  of  them  It 
is  as  liiile  a  friend  to  divine  truths  as  it  is  to  holinefs.  X^^ 
tiuihsof  natural  fdi^ion^  which  do»  as  it  ^'cre,  fofcc   their 


the  Under/landing.  59 

CAtry  into  the  minds  ci  natural  men,  they  hold  prifoncrs  in 
Tinrighfcoufnefs,  Rom.  i.  18.  And  as  for  the  truths  of  re- 
vealed religion  there  is  an  evil  heart  of  unbcU.ef\^  them,  which 
opppfeth  their  entry  ;  and  there  is  an  armed  force  neceffary  to 
captivate  the  mind  to  the  belief  of  them,  r  Cor.  x.  4,5. 
God  has  made  a  revelation  of  his  mind  and  wi.l  to  Cnners, 
toucliing  the  way  of  falvatiou  ;  he  has  given  us  the  do£tnne 
of  his  holy  word  ;  But  do  natural  men  believe  it  indeed  ?  No, 
they  do  not ;  For  he  thai  bditveth  net  en  the  Son  of  God^  bt- 
iieveth  not  God',  as  is  plain  from  1  John  v.  jo.  They  be- 
lieve not  the  promifes  of  the  word  :  they  look  on  them,  in  ef- 
fcft,  on!y  a«  fair  words  ;  for  tbefe  that  receive  them,  are  there- 
by made  partakers  of  the  divine  natuie,  aPci.  i.  4.  The  pro- 
oiifes  are  as  filver  cords,  let  down  froir>  heaven,  to  draw  fio* 
ners  unto  GoD,and  to  waft  them  over  into  the  promifed  land; 
but  they  caft  them  from  them.  They  believe  not  the  threat- 
nings  of  the  word.  As  men  travelling  in  defarts,  carry  tire 
about  with  them, to  fright  away  wild  bealls;  foGoD  has  made 
bis  law  a  6ery  law  :  Deut.  xxxiii.  2.  hedging  it  about  with 
threats  of  wrath  :  But  men  naturally  are  more  brutifli  thaa 
beafts  themfelves  ;  and  will  nerds  touch  the  fiery  fmoking 
mountaij,  though  they  (hould  be  thrufl  through  with  a  dart. 
I  doubt  not  but  moft,  if  not  all  of  you,  whu  arc  yet  in  the 
black  ftate  of  nature,  will  here  plead.  Not  guilty  :  But  re- 
member,  the  carnal  Jews  in  Christ's  time,  were  as  confi- 
dent as  you  are,  that  they  believed  Mofrs,  John  ix.  28,  89. — 
But  he  confutes  their  confidence,  roundlv  tc'l:rig  thr;n,  John 
V.  46.  Had  ye  believed  Msfes^ye  would  kr.z'e  believed  me.  Dd 
ye  believe  the  uutbs  of  God,  ye  durft  not  rcjc6l.  as  ye 
do  him  who  is  truth  ilfclf.  The  v:rTy  difficult v  you  find  in 
aflcnting  to  this  truth,  bewrays  that  iinb:rlicf  I  am  charging 
you  with.  Has  it  not  proceeded  fo  far  with  fome  at  this  day, 
that  it  has  fleeled  their  foreheads  with  the  impudince  and  im- 
piety, openly  ro  rejeft  all  revealed  religion  ?  SureW  it  is  out 
of  the  aburadance  of  the  heart,  their  ihouth  fpeaketh.  Bat 
though  ye  fet  not  your  mouths  agaioA  the  heavens.as  they  do, 
tlic  fame  bitter  root  of  unbelief  is  in  all  men  by  nature,  and 
xeigns  in  you,  and  will  reign,  till  overcotping  grt?cc  captivate 
your  minds  to  the  belief  of  the  truth.  To  convince  you  xix 
this  point,  confider  thefc  three  things. 

Evidence  1  How  few  arc  there  w^oh-a-'e  been  Mefl  with 
an  inward  illumination,  by  the  fpecial  oper^jriou  of  the  Spirit 
of  Chr  1ST, letting  them  into  a  view  of  divice  truths, in  their 
fpiritual  and  heavenly  luftie  1  How  have  you  learned  the 
truths  of  religion,  which  vc  pretend  to  believe  1  Ye  have 
them  merely  by  the  hcnefit  of  external  revelation,  and  ofyoar 
education  ;  fo  that  you  trc  Chriflians,  jufi  becaufs  y-u  were 


fe  The  Corruption  of 

BOt  Hornand  brc<l  in  a  Pagan,  but  in  aChriAian  cmintrv.  Yc 
ar€  flranj^er*  lo  the  inward  v^ork  of  the  holy  Spirit,  tearing 
witncfs  by  and  with  the  vrord  in  vour  hearts  ;  and  To  you  can- 
»ot  have  the  afTurarcc  of  faith,  ^rith  rcfpcft  to  that  outward 
divine  revelation  made  in  the  word  i  Cor.  ii.  lo,  H,  12.  Ard 
therefore  vc  a*^-  {\iU  unbelievers.  Jt  is  written  in  the  prophets 
And  thtyJhaU  be  all  taught  of  God.  h-oerv  nan,  tker«fcrc^tkat 
hatk  heard,  and  hath  learned  of  the  Father,,  comeih  unto  me, 
Uya  our  Lord,  John  vi.  45.  Now  yc  have  not  come  to 
Christ,  therefore  y^  have  rot  been  taught  of  Goo  ;  yc 
1»avc  rot  been  fo  tau^hr,  and  therefore  ye  have  not  icohic; 
ye  believe  not.  Behold  the  revelation  from  which  tbc 
(ai«h  even  of  the  fundamtntal  principle^  in  religion 
doth  fprinff,  Matih.  xvi.  17,  iR.  Thou  art  Chri^  the  Sen  of 
the  ttrivg  God. — Blrjrd  an  than,  Srmon  ^arj/ma  ijor  firji  affli 
Uood  haih  not  revealed  it  unto  tkee^  hut  my  Fathtr  which  is  hi_ 
heaven.  If  evcrthe  Spirit  of  the  Lord  lake  a  dealing  withr 
thee,  to  work  in  thee  that  faith,  which  is  of  the  operation  of 
God  ;  it  way  be,  as  much  time  will  be  li>cntin  razing  the  ol^' 
foundation,  as  will  make  thee  End  a  ntce^iy  of  the  working 
of  his  rhiEhtypowcr.&  to  enable  ihec  to  believe  the  very  foun- 
dation-principles, which  Ctow  thou  thiokeft  thou  makcft  no 
doubt  of  Epb.  i.  19. 

Evid,,  9..  How  wanyprofcflTors  have  made  Cbipwreck  of 
tbeir  faith,  fuch  as  it  was,  in  rime  of  lewptation  and  trial? 
See  how  thev  fall,  like  flarj  from  heaven,  when  Antichrift 
prevails,  t  Thef.  ii.  ii,  \  i.G 3d  JhaU fend  them  Jlrcngdelup:iS^ 
that  tkeyfhould  Ulieve  a  lie;  that  they  all  might  be  damned, 
tvhobeli'K'cd  not  the  truth.  They  fell  into  damning  delufions, 
becaufe  they  never  really  believed  the  truth, though  they  iherh- 
felvcs,  and  others  too,  thought  they  did  believe  it.  That 
Jioufe  is  built  upon  the  fand,  and  that  fajth  is  but  ill-founded, 
that  cannot  bear  out,  but  is(^uite  overthrown,  when  the  fiorin 
<?omes.  ' 

Evtd.  3.  Confider  the  utter  inconCnenry  of  moft  Hicn*> 
lives,  with  the  principles  of  religion  which  they  profefs ;  yc 
may  as  toon  bring  eafl  ard  weft  together,  as  their  prafticc. 
Men  believe  that  fire  wiH  burn  ihera  and  therefore  they  will 
^ot  throw  thcmfelves  into  it :  but  the  truth  is,  moil  roert 
live  as  if- they  thought  the  gc»fpel  a  reere  fable;  and  the 
vrath  of  God  revealed  in  hfs^  word  againfl  their  unrighteouf- 
ncfs  and  unjodlinefs,  a  mere  fcarecrow.  If  yc  believe  the 
doftrlnes  of  ibe  word,  hew  is  it  tbat  yc  are  fo  unconcerned 
abontthe  ftareoFyour  fouls  before  the  Lord  ?  Many  live 
.4S  ihcy  were  born,  and  are  like  to  die  as  ihey  live,  and  yet 
live  in  pcaee.  Do  fucb  believe  the  Hnf^lncfs  and  milcry  r/ 
\  i:atural  ftatc  ?     Po  they  believe  they  arc  Children  oftorct 


the  Vnder ft  abiding,  6i 

Do  they  Sclievc  there  is  no  falvation  without  regeneration  7 
and  no  regeneration  but  what  makes  man  anew  creature  f  If 
you  believe  the  proraifcs  of  the  word,  why  do  you  not  em- 
brace then:,  «nd  labour  to  enter  into  the  promifed  reft  ? 
What  fluggarrf  would  not  dig  ^ot  a  hid  ircafure,  if  he  really 
believed  be  might  fo  obtain  it  ?  Men  \vi!l  work,  and  fweat 
for  a  maintcnence  ;  btcaufe  they  believe  that  by  fo  doing  they 
will  get  it  i  yet  they  wilTbe  at  no  tolerable  peans  for  the  eternal 
weight  of  glory  :  why,  but  bccaufe  they  do  not  believe  the 
word  of  pro:flrfe  ?  Heb.  iv.  i.  2.  If  you  believe  «he  threat- 
cnings,how  is  it  that  n-ou  live  in  your  fins,liveout  oi  Ch  r  ist 
and  yet  hope  for  mercy.  Do  fuch  believe  Go  D  to  h<;  the  holy 
a^d  juH  one,  who  will  by  no  meam  cUar  the  guilty  f  No.  no, 
none  believe,  none  :  or  next  to  none  bdirve  zokat  aju^  Gtfd 
the  LORD  is^  and  how  ftvcrely  he  punijhcih. 

Fifthly^  There  is  in  the  mind  of  man  a  natural  prcnencfs  t9 
lies  andfalfnoody  which  make  for  the  Safety  of  lulls. T-^ey  g9 
sjlrcy  asjcon  as  they  b€  born /peaking  lies,  Pfal.  Ivii.  3.  Wc 
have  this  with  the  reft  of  the  corruption  of  our  nature  frorrx 
our  fix  ft  parents.  God  revealed  the  truth  to  them  bat, 
through  the  folicitation  of  the  tcmpte*",  they  fird  doubteu  or 
it  ;  they  difbelieved  it,  and  embraced  a  lie  indcad  of  it.  Aftd 
for  an  inConteflible  evidence  hereof,  we  miy  fee  that  firft  ar- 
ticle of  the  devil'*  creed,  Vify^a// «j//urf/y  die^  Gen.  iii.  4. 
which  was  ob  truded  by  him  on  our  firft  parenrs,  and  by  thetn 
.received  ;  natarally  embraced  by  their  pofteriry,  and  held 
faft,  till  a  light  from  hea-vcn  oblige  them  to  quit  ir.  Iifpreads 
|lfelf  ihroDgh  the  lives  of  natural  men;  who  till  (heir  con- 
sciences he  awakened, walk  after  their  own  lufls  :  Uill  retjin* 
-ing  the  principle,  That  they  Jkall  notjurdy  die.  And  this  is 
^©ften  improved  to  that  perfection,  that  the  man  can  fay,  over 
the  beliy  of  the  denounced  zw^Kc  J  Jhall  have  peace  tho"  Iwaik 
\in  thtima^inalicn  of  mine  Iccart,  to  add  drunkamtfs  to  tkir/i, 
Dcut.  XXIX.  19.  Whatever  advantage  the  truths  of  Goo 
have  over  error  by  means  of  education,  or  othcrwife  ;  error 
has  always  with  the  natural  man,  this  advantage  againft  truth, 
namely.  That  there  is  fomething  within  him,  which  fays,  O, 
t';at  it  zjere  true  ;  fo  the  mind  lies  fair  for  affcHting  to  it.  And 
here  is  the  reafon  of  it.  The  true  doftrine  is  tie  dcilrinc  that 
ii  according  to gediin'fs^  1  Tim.  vi.  3.  and  tlie  truth  which  is 
after  god/ine/s^  Tit.  i.  i.  Error  is  the  doclrine  which  is  ac* 
cording  to  ungodlinefs ;  for  there  is  never  an  error  in  the 
mind,  nor  an  untruth  vented  in  the  world  (in  matters  of  rcli- 
-gion)  but  what  has  an  affinity  with  one  corruption  of  the  heart 
or  other  :  according  to  that  of  the  apoftle,  2  Thcff.  ii.  ai. 
They  believed  not  the  truth,  but  had  pleafure  in  unrightto-ufnefu 
So  that  truth  Acd  cnor  being  othcrwile    altended  with  cc^ual 


62  The  Corruption  of 

advantagci  for  their  reception,  error,  by  this  means,  has  ready 
accel'sto  the  mind*  of  men  in  their  natural  ftate.  Whcrclb'C, 
it  is  r^oihini5  {lran.|c  that  men  rejccl  the  (implicit/  of  gofpcl- 
truihs  and  inflithtionj,  and  greedily  embrace  error  and  exter- 
nal pcmp  in  religion  ;  feeing  they  are  fo  agreeable  to  the  lull* 
of  the  heart,  aind  the  vanity  of  the  mind  of  the  natural  man. 
And  from  bcncealfo.it  i»,  that  (6  many  embrace  atheiflical 
principles  ;  for  none  do  it  but  in  compliance  with  their  irreg- 
ular pafiions  ;  none  but  thcfc,  whofe  advanUgc  it  woald  be, 
that  thcie  was  no  God. 

Lafify,  Man  is  naturally  bigh-tnitided  ;  for  when  thegofpel 
co.n::s  in  power  to  him,  it  is  employed  in  cafiing  diiwn  imag- 
inations,  aKd  every  high  thing  that  exa/tcth  itjdf  againji  tht 
knowledge  cf  God ^  2  Cor.  x.  5.  Lowlinefs  of  mind  is  not 
a  flower  that  ^rows  in  the  field  of  nature  :  but  is  planted  by 
the  finger  of  God  tn  a  renewed  heart, and  learned  of  the  !ow- 
Iv  Jesus.  It  is  natural  to  man  to  think  highly  of  himfcK, 
and  whatls  his  own  ;  for  the  ftroke  he  has  got  bv  h\i  fall  ia 
Adam,  has  produced  a  falfe  light,  whereby  niolc-hills  about 
him  appear  like  mountains  ;  and  a  thoufand  airy  beauties 
prefcnt  thcmfclves  to  his  deluded  fancy,  i^ain  mm  xvauid  be 
wift^  fo  he  accounts  himfclf,  and  fo  he  would  be  accoiintedof 
by  others  though  man  be  born  like  a  wild  a/i^s-coll,  J  oh.  x\.  1  i. 
His  way  is  ri^ht  beeaufe  it  is  his  own  :  for  every  way  of  a  man 
is  right  in  his  ozjn  eyes,  Prov.  xxi.  2.  Yi'xs  ftare  is  good,  be- 
cauic  he  knows  no  better  :  he  is  alive  without  the  law,  Rom. 
vii.  9.  And  therefore  his  hope  is  Arong,  and  his  confidence 
firm.  It  is  another  tower  ofBabel  reared  up  againft  heaven  ; 
and  {hall  not  fall  while  the  power  of  darknefs  can  hold  it  up. 
The  word  batters  it,  yet  it  l^ands  ;  one  while  breaches  are 
made  in  it,  but  they  are  quickly  repaired  ;  at  another  time,  it 
is  all  made  to  fhake  ;  but  ftill  it  keeps  up  ;  till  either  Gor> 
himfclf  by  his  Spirit,  raife  an  earthquake  within  the  man, 
which  tumbles  it  down ;  and  leaves  not  one  (lone  upon  ano- 
ther, a  Cor.  X.  41.  45.  or  death  batter  it  down  and  raze  the 
foundations  of  it,  Lukc.xvi.23.  And  a^  the  natural  man  thinks 
highly  of  himfclf,  To  he  thinks  meanly  of  God,  whatever  he 
pretends,  Pfalm  1.  «i.  Thou  tkoughtejl  that  I  was  altogether 
fuch  an  one  as  thyfelf.  The  doftrine  of  the  gofpcl  and  the 
myftcry  of  Christ  are  foolifhnefs  to  him  ;  and  in  hispraftice 
he  treats  them  as  fuch,  1  Corinth,  i.  18.  and  ii.  14.  He  brings 
the  word  and  the  works  of  God  in  the  government  of  the 
world,  before  the  bar  of  his  carnal  rcafon,  and  there  they  are 
prcfumptuoufly  ccnfured  and  condemned, Hof.  xiv.  9.  Some- 
times the  ordinary  reftraint  of  providence  is  taken  off,  and 
Satan  is  permitted  to  flir  up  the  carnal  mind  ;  and  in  that 
eafe  it  is  like  an  ant'i  neft,  uncovered  and  diflurbed  ;  deubti. 


the  Will  63 

dftiTalt,  and  heUi'h  re  a  Tons  crowd  in  it,  and  cattnnt  be'  l>id 
by  all  the  arguments-  brought  ?^aiH(l  them,  ml  a  powcrr 
from  on  hi^Kcjpcivate  the  niiiMi,and  ilill  the  matiuyof  thecor* 
mot  prrncipirs. 

T'iu*much  nfthr  corruption  of rt»e  undcrflandinc  :  wTiich 
although  the  halfbr  n.t  told,  mav  difcover  »o  you  tie  abto- 
luic  lecenity  of  rci^encriitinK  i^iacc.  Call  tiie  undfAanding 
now  Ichabod,  for  the  )>loiv  i»"  departed  irom  it.  Oinfider 
this,  ye  that  are  y**t  in  the  ft-itc  of  nature,  and  gro^n  ye  out 
your  cafe  before  the  L'>  rd,  that  the  Sun  of  rigbteoafncfs 
may  arife  upon  you,  before  you  hi  fhut  up  in  everlaftiog 
da/knt-f*,  VVhat  ava-h  v^->ur  worldly  vrifdoni  ?  What  da 
your  attainments  in  religion  avail,  white  your  undeifianding 
lies  yet  wrapt  up  in  its  nararal  darkrrfs,  and  confu^on,  utter- 
ly void  of  the  fijhi  of  !ii"e  ?  Wh.^fver  b*  the  natural  man's 
gifts  or  artiinments,  we  tnuft  as  m  the  Ciff  of  the  leper,  L  v. 
xlii.  94  pronounc  htm  utterly  untiron^ks  blague  is  in  his  head. 
But  that 's^  not  all ;  itiiinhishc^t  too, ins  wiUw corrupted,  as 
I  (ball  (hew  aiioa. 

Of  the  Corruption  of  the  Will. 

IT.  The  will,  tliat  commard^nf  faculty,  which  fomrtlmes 
was  faithful  and  ruled  with  Gi>d.i»  now  turned  traitor,  and 
rules  with,  and  for  the  d  vil.  G'^»D  ulantrdit  in  man  wh  liv 
»  rigfit  feed  ;  bur  now  i»  i»  tvrned  into  the  degrnera^e  plant  of 
ttjhrdrtge  vine.  It  was  6rip,inallv  place  d  in  a  dus  iubordina^ 
tioii  to  the  will  of  God  as  w  •$  (hewn  bcforr,  but  now  it  i$ 
cone  wholly  afide.  However  lome  do  maj^nifv  the  power  of 
Ircc-will,  a  view  of  the  fpiri^uality  of  »he  law.  to  wh:ch  ^cls 
of  moT.l  difcipline  do  in  no  ways  ?nfwer ;  and  ■\  ^c^"^  infi<ht 
into  tht*  corruption  of  nature,  given  bv  the  inward  operation  of 
the  Spiiit,  convincing  of  fin,  riihteou^rnefs  a^d  judoment, 
would  make  men  find  an  abfolute  need  of  the  pow  r  f)f  free- 
gr^ce,  to  remove  the  band*  of  w  ckcdnefs  fro-n  off"  the  fc?- 
will.  To  open  up  this  plague  of  tne  hear-,  1  oifcr  thcfc  fol- 
lowing things  to  be  confidered. 

Firfl,  There  !<!,  in  the  unrenewed  wiJl,  an  utter  in  b  I'y 
for  what  is  truly  good  and  acceptable  in  the  fi^ht  of  Goo. 
The  natural  man's  will  is  in  Sjtan'^s  fetters  ;  hemmed  in  witn- 
'Sn  the  chcle  of  evil,  and  cannot  move  bevond  it  mf>re  than  a 
dead  man  can  raife  himfelf  out  of  ^i<  grave,  Eph.  ii.  1. 
We  deiTf  hisi  not  a  power  to  chuTe,  purfue  and  ac^, 
vhat  on  the  matter,  is  good  ;  but  though  be  can  will 
•lat  is  good  and  right,  be  can  will  nothing  arieht  and  wcl*. 
John.  XV.  5.  Without  we,  i.  e.  feparatc  from  me,  as  a  branch 
from  the  flock,  a&  both  the  vrotd  and  context   do  carry   it,^e 


I 


64  The  Corrupiion  of 

can  ^0  notliitLg  ;  to  wit,  nothing  truly  and  rpirilutTl/  fOod. 
H's  very  cWo  ca  «nd  dc^c  of  fpiritua!  thingi  i»  carnal  and 
fclfifh,  John,  V  ,  26.  Ye/tck  me  bccaufe ye  did  ea*  c/tkchavH 
dndiurr^  fi'Ud.  rfe  not  only  comes  i»oi  to  ChriH,-»Jt  he  can- 
not come,  John  vi.  ^^.  Aaul  whif  can  one  do  acceptable  td 
God,  who  bclicvcih  not  on  hino  who:ci  the  father  haih  fent  ? 
To  evidence  this  inability  for  good  in  ihc  uoregcoeratc,  conDd- 
cr  th<-fc  two  things.  .  • 

Kvid.  I.  il.)>»r  often  doci  the  lipht  fo  (nine  before  men« 
cvts  ;  that  they  cannot  but  fee  the  f^ood  they  (Bould  chufe, 
aind  the  evil  they  fiiouldrefufc  ;  and  yet  their  hearts  have  no 
roore  power  to  c^.rnply  with  that  lieht  thnn  if  tbcv  were  arrcC- 
trd  by  fotnc  invifiblc  hand  ?  They  fee  wHit  is  ri^ht  ;  yet  they 
folio*',  and  cannot  but  follow,  what  is  ^rcng.  Their  C6n- 
fci^DCe  tells  them  the  ''ighi  way,  and  approve*  of  it  100  ;  yet 
ennnot  their  will  Uc  brought  up  to  it:  their  corruption  Co  chniiis 
the;n,  that  they  cannot  erabracc  it  ;  fo  they  fi^h  and  go  back- 
ward, over  the  bcliy  of  their  light.  And  if  ti  be  tiot  thu», 
huw  is  it  that  the  word,  and  wav  of  holinefs  meets  with  fach 
enicrtaiamcnt  in  the  world  ?  How  is  it  that  clear  arj^uincni* 
and  rcafon  on  the  (lie  of  piety  and  a  holy  life,  whicb  bare  »n 
thcmfclves  even  on  thr  carnal  rain^,  do  rtot  brtn|{  then  over  to 
that  fide  P  Although  thr  bemg  of  a  heaven  atnd  a  hell,  v?re 
but  a  may-he,  it  wcte  fu^cicut  to  determine  the  will  to  the 
choice  of  holJucfs,  Were  it  capable  to  be  determined  thereto 
by  mere  reafon  i  but  men,  knowing  the  judgment  of  ^00, 
that  they  which  commit  fuch  things  are  worthy  df  death,  not 
only  do  the  fame,  but  have  pleafurc  i^  them  that  do  them, 
Kom.  i.  3e.  And  how  \i  it  that  ihefe  who  maj^nify  the  pow- 
er cf  free-will  do  not  confirm  theirppinion  before  the  world, 
by  an  rKular  demanliratioa,  in  a  pr»^ice  as  f^r  above  others 
in  holmcfs.  as  the  opiniuoof  their  natural  abilities  is  above 
others  ?  Or  is  it  maintained  onl/  for  the  prolcftion  of  hifts, 
whicb  men  may  hold  falfl  as  long  as  they  pleafc ;  and  wHca 
they  have  no  itjorc  Qfc  for  them,  earn  throw  them  offtn  a 
moment,  and  leap  out  of  Delilah's  lap  into  Abraham's  bofoin? 
Whatever  ufe  fomc  make  ol  that  principle,  it  does  of  itfclf 
and  in  its  own  liature,  cafi  a  broad  (hddow  for  a  {belter  to 
wickedncfs  of  heart  and  life.  And  it  m^y  be  cbfer^^ed,  th^l 
the  generality  of  hearers  of  the  Rofpel,  of  all  dcnomin^tior.x 
arc  pljugcd  with  it;  for  it  i&a  root  of  bittornefs,  nature  .- 
all  men  ;  from  whence  do  fpring  fo  much  fearleflnefi  ^\  1. 
the  fouljs eternal  ftate ;  f-  many  delays  and  off-pwts  v.. 
'weighty  'fKlBcr,  whereby  much  weik  is  laid  wp  for  a  d._.r.- 
ici  by  fowie^  while  ethers  arc  ruined  by  a  legal  walk,  and 
uiiacquaiiiicdocfi  with  the  life  of  faith,  and  the  making  ufe 
•f  CiiKXSX   fpr  faa£l;£ca(ioo  ^  all  Uowin^ f roai  tbeper  .  , 


the  Will.  65 

fion  of  fafEcient  patural  abiliiics.  So  agreeable  u  it  to  cor- 
rupt nnturc. 
.  ,  Evid.  1.  Let  ihofe.  who,  by  the  power  of  fhc  fpirit  of 
bondage,  having  had  the  law  laid  oat  before  them,  in  its  fpi- 
ritaaiitv,  for  their  convitlion,  fpeak  ard  tell,  if  they  found 
tbemfelvcs  able  to  iticline  their  hearts  towards  it,  in  that  cafe  : 
nav,  if  the  more  that  light  ftione  into  their  fouls,  they  did  rot 
find  their  hearts  more  and  more  unable  to  comply  with  it. 
There  arc  fome,  who  have  been  brought  unto  the  place 
of  the  breaking  forth,  v/ho  are  yet  in  the  devil's  camp,  that 
from  their  experience  can  tell,  light  let  into  the  mind,  can- 
not give  life  to  the  will,  to  enable  it  to  comply  therewitH  ; 
and  could  give  their  teftimony  here,  if  they  would.  But 
take  Paul's  teftimony  concerning  it,  who,  in  b'$  unconverted 
ftatcwas  far  from  believing  his  utter  inability  for  good;  but 
learned  It  by  experience,  Rom.  vi>.  g,  10,  1 1,  \q.  I  o«m, 
the  natural  man  ntay  have  ;i  kind  of  love  to  the  law  ;  but  here 
lies  the  (Irefs  of  the  matter,  he  looks  on  the  holv  law  in  a 
carnal  drels  ;  and  fo,  while  he  hugs  a  creature  of  his  own 
fancy,  he  thinks  he  has  the  law,  but  in  very  deed  he  is  with- 
out the  law  ;  for  as  yet  he  fees  it  not  in  its  fpirituahty:  if  he 
did,  he  would  find  it  the  very  revcrfe  of  his  own  nature,  and 
what  his  wfll  could  oot  fall  iu  with,  till  changed  by  the  t>ow- 
cr  of  grace. 

Secondly ^  There  is  in  the  unrenewed  will  an    averfenefs  to 

good.       Sm  is    the  natural    man's  element  ;    he   is  loath   to 

I  part  with  it,  as  the  fiflies  are  to  come  out    of    the  water  into 

dry  land.     He  not  only  cannot    come    10  Christ,    but   he 

will  not  come,  John  v.  40.   He  is  polluted,  and    ha*es    to    be 

wafhen,  Jcr.  xiii.a-.  Wilt  thou  not  be  made  clean?  Whrnjkall 

\  k  cnce  be  f  He  is  fick,  but  utterly  averfc  to   the  remedy  ;   he 

I  loves  his  difeafe  fo,  that  he  loaths  the  Phyfician.   He  is  a  cap- 

i  rive,    a  prifoner,    and  a  flavc  ;  but  he  loves  his  corqueror,  hii 

j  jailor  an  J  mafter;  he  is  fond  of  his  fetrers,pri  Ton  and  drudgery; 

)  and  has  no  liking  to  his  liberty.     For  evidence  of  this  aveife- 

nefs  to  good,  in  the  will  of  man,    I    (hall  inftance  in    fome 

.   particulars. 

j      Evid.   1 .  The  nntowardnefs  of  children.        Do  «re  not  fee 

:.j  them  naturally,  lovers  of  finful  hberty  ?  How  unwilling   arc 

-I  they  to  be  hedged  in  ?   How  averfe  to  rcftraint  ?    The  world 

I  can  bear  wjpfiefs,  that  they    arc    as    bullocks     unaccvj^omrd  to 

I /^f  VtfA^  ;  and  more,  that  it  is  far  eafier   to    bring   vouug    bul- 

[locks  tamely  to  bear  the  yoke  ;     than    to    bring   voung  -chiU 

|dren  under  difcipline,  and   make  them    tamely  fubmk  to  the 

reflraiot  ol  Cnful  liberty.      Every  body  may  fee  in  this,  a$    \\\ 

«  glafs.  that  man  is  narurallv  wild   and    wiltul,    according  to 

Zophar's  obfcrve,Job  xi.  i2.  thn  man  is  born  like  a  wild  aji*i 


TheCr 

ioU.  Whzx  can  l.c  faid  more  r  iic  is  like  a  colt,  the  coit 
of  «n  afs,  the  coli  of  a  Wildals.  Compare  jer.  if.  24.  A  wiia 
ah  hjid  to  the  wldenirfs,  ihatjnoffnh  up  the  wind  at  kcrpUa' 
JtiTC,  in  htroccoficn  luho  can  turn  her  away  f 

£z'id,  2.  What  paio  and  difficulty  do  men  often  find  in 
brinpirg  their  hearts  to  rcli^ioas  duties?  A.id  what  a  tafk  is 
it  to  the  carnal  heart  to  abide  ai  thein  ?  It  is  a  p»in  to  ic,  to 
leave  the  world  but  a  little,  to  convcrfe  with  Goi>.  It  is 
not  cafy  to  borrow  time  from  the  many  things,  to  beflow  it 
upon  the  ooe  thing  needfuL  Men  olten  ^o  to  Goi>  in  du- 
ties, with  their  faces  toward  rhe  world  ;  and  when  their  bo- 
dies arc  on  the  mount  of  ordinances,  their  hearts  will  be 
found  at  the  foot  of  the  hill,  going  after  thtir  coxjetoufn'-fi^ 
Ezek.  xxxiii.  31.  They  are  foon  wearied  of  well-dojng  ;  tor 
holy  duties  arc  not  agreeable  to  their  corrupt  nature.  Tak^ 
notice  of  them  at  their  worldly  bufinefs,  fet  thcrti  down  witb 
their  carnal  company,  ot.let  them  be  fucking  the  breaU!"  of  a 
luft  ;  tiir.e  feems  to  ihem  to  fly,  and  drive  fiiriouflv,fo  that  it 
is  pone  ere  they  are  aware.  But  how  heavily  doey  it  drive, 
while  a  prayer,  a  fcimon,  or  a  fabbath  lails  ?  The  Lord's 
day  is  the  lonocfl  day  of  all  the  week  with  many  ;  and  there- 
fore they  mufl  fictu  longer  that  morning,  axid  go  fooncr  ta 
bed  that  night,  than  ordrnarily  they  c!o  ;  that  the  day  rrtay  be 
made  of  a  tolerable  IenjE,th  ;  for  their  hearts  fav  within  them, 
IVhen  zf  ill  the  fabbath  be  gone  ?  Amos  viii.  5.  The  hours  of 
worfhip  are  the  k)nge(l  hours  of  that  day  ;  hence  when  duty  is 
over,  they  arc  like  men  cafed  of  a  burden  ;  and  when  fermon 
is  ended,  many  have  neither  the  grace  nor  the  good  mannets 
to  flay  'till  the  bleding  be  pronounced,  but  like  the  bieads,- 
tbeir  head  is  away  as  foon  as  one  puts  his  hand  to  K)ofc  ihcm  ; 
•whv,  but  becaufc  while  they  are  at  ordinances,  they  are,  as 
Docg,  detained  bejore  the  Lord,  i  ^ain.  xxii.  7. 

Evid.  3.  Conlider  how  the  will  of  the  natoral  man  doth 
rebel  againji  the  lights  Job.  xxiv.  13.  Light  fomctimes  enter- 
eib  in.  btcaufe  he  is  not  able  to  hold  it  out  ;  but  he  lovrth 
Jiliknefs  rather  than  light.  Sometimes  by  the  force  oitruth, 
the o'lter  cloor  of  undcrftanf^ing  >s  broken  up  ;  but  the  inner 
door  ol  the  will  remains  fad  bolted.  Then  lufls  rife  againft 
hight ;  C(rruptirn  and  confcience  encounter,  and  fight  as  in  the 
field  of  battle;  till  corruption  getting  the  upper  hattd,  con- 
fciencc  is  forced  to  j^ive  back  ;  eonvittions  are  murdered  ; 
and  truth  k  made  aod  hehl  pnfoner,  ^o  that  it  cah  create  no 
wore  difturb'.nce.  While  t^r  hiotA  is  preached  or  read,  or 
the  rod,  of  God  is  upon  the  natural  man,  (o-metimes  convic- 
tions arcidartcd  in  on  him,  and  his  fpirit  is  wounded,  in  ^i 
fer  or  IcfTcr  meafurc  :  but  thefe  convictions  not  being  abl 
«fakc  him  fall,  he  runs  away  with  the  airoMf*  flickiog  hi   ;  i» 


the  Will  6 J 

caricxnce  ;  and  at  length,  one  way  or  other,  gets  them  out, 
antl  licks  himlelf  whole  aoain.  Thus  \vhiie  the  light  fnints, 
men,  naturally  averfe  to  it,  wilfullv  {hu:  their  eves;  till  Goi> 
is  provoktd  to  blind  them  jndiciallv,  and  thev  become  proof 
a»»ainft  the  word  and  providences  too  :  lb  they  may  go  where 
they  will,  they  can  fit -at  eafc  ;  there  is  never  a  word  from 
heaven  to  them,  that  ^oeth  deeper  ihan  into  their  cars,  Hof. 
iv.  1  7.     Epkraim  is  joined  to  liis  td<.>ls,  let  hirn  ahn?.  ■ 

Evid.  4,   Let  us  obferve  the  refiftance  made  by  elcfl  fouls, 
iRrhen  the  Spirit  of  the  Lo  r  d  is  at  work,  to  bring  them   from 
the  power  of  Satan  unto  God.     Zion's  Kmg  gets  no  fubjccts 
but  b^  (Iroke  of  fword,  in  the  day  of  his  power,  Plai.   ex.    2, 
3.      Xone  come  to     him,  hut  (uch  as    are  drawn  by  a  dtvinc 
hand,  John  vi.  44.  When  the  Lord    comes  to  the  foul,  he 
finds  the  flrong  man  keeping  the  honfe,  and  a  deep  peace  and 
fccurity  there,  while   the  loul    is   faft  a  iieep    in    the   devil's 
arms.     But  the  prey  mufl  be  taken  from  ihe  mighty, -and  the 
eapfive  delivered.     Thciefore  the  Lord  awakens  the  finner, 
opens  his  eves,  and  ftrikes  him  with  terror,  while    the  clouds 
are  bhtk  iibove  his  head,  and  ihe  fwo-^d  of  vehgeancc  is  held 
lo  his  bre?ft.       Now  he  is  at  no  ImRJl  pairs  to  put  a  fair  face 
6n  a  black  heart,  to  (hake  off  his  fears,  to  make   head   againll 
them,  and  to  divert  himfelf  from  thinking  on  the  unpleafant 
and  ungrateful  fuhjefl  of  h's  fouTs  cafe.       If  he  cail'not  fotid 
himfclf  from  them,  carnal  reaTon  is   called    in  lo    help,   and 
Brpeth  thrt  there  is  no  ground  for   fo  gre^t  fear  ;  all   mnv  be 
well  enough  yet  ;  and  if  it  be  ill  with  him,  it  will  be  ill   with 
many.     When  the  finrier  is  beat  from  this,  and  fees  no  ad\  ai- 
tage  of  going  to  hell  with  company,  he  refoUes    to  leave  his 
fins,  but  car  not  think  of  breaking  olf  fo  foon  ;  there   is   time 
enough,  and  he  will  do  it  aher^ik'ards.       Conicience  fnVs,  To- 
day ify  u  ill  hear  his  voice,  harden  not  your  htarts-;    bw  "ha 
cries,  To-morro.w,LoR  n, to-morrow,  Lord  ;  and,  juifnow^ 
Lo  R  D  ;  till  that  now  is  never  like  to  come.     And  tfcus,    ma- 
ny times,  he  comes  frotn  his  prayers  and  confcffions,  with  no- 
thing but  a  breafl  full  of  fharpcft  convicliorc  ;    for   the    heart     ■ 
doth  not  always  caft  up  the  fweet  morfel,  as  foon    as   confeT-    - 
£on  is  made  with  the  month,  Judges  x.  lo. —  \G.  And  when     • 
confcierce  obli^eth  them   to  part  with    feme  lulls,   others  are 
kept  ssrighi  eyes  and  right  hands  ;  and  there  arc  ruefi.l   looks 
after  thole  that  arc  put  awav,  as  it  was  with  the  Ifr^v^lites.who* 
With  bitter  hearts,  did  reniet^ber  the  fifh  thev  did  eat  in  Fiiv^n 
freely,  Num.  xi.  5.    Nay,  when  he  is  fo  prefJcd,  thai  he  •ruilt 
neecj  fey  before  the  Lord,  that  he  is  content  to  part  wuh  all  - 
bis  idols  ;  the  heart  will  be  gi^'inff  the  tongue  the    lie.    --In  a  , 
word,  the  foul,  in  this  cafe,  wHl  ftrift  from  cnc  thingto  anoth- 
•rjike  a  filh  with  the  book  in  his  jaws,  till  n  can  do  no  more, 


GQ  The  Corruption  of 

4od  power  come  (o  make  it  luccomb/  u  the  tuild  a/s  i«   igf 
months  Jcr.  ii.  J4. 

Thirdly,  There  is  in  the  will  orman  a  nitdral  proneneGr 
to  evil,  a  woful  bent  towaTd  fin.  Men  naturally  arc  bent  to 
backfiidinn  from  Goo,  Hof.  il.  7.  Tbey  hang  as  the  word 
ii  towards  blackflidin^;  even  as  a  hanging  wall,who<c  breakinj^ 
coineth  nirMcuJy  at  an  inH<int.  Sej  hoWucfj  awici  life  upon  the 
one  fidf ,  fin  and  death  upon  »he  other  y.  Iciive  the  unrenewed 
ivill  to  iifelf,  it  will  chufc  fin,  and  rejcd  holinefs.  Thi$  is 
ao  more  to  Be  doubted,  than  that  waier,  poured  on  the  fide 
<^f  a  hill,  wiM  run  downward,  but  not  upward,  or  that  a  Same 
i^ill  afcend  and    noi  dcfccnd. 

Evidence  \.  is  not  rhc  way  of  nil,  the  firft  way  the  chil- 
dren of  men  do  go  ?  Do  not  thtir  inclinations  pl;)inly  appear 
on  the  WTorg  fide,  while  yet  they  have  no  cunning  to  hide 
thf  m  ?  In  the  firf)  opening  of  our  eyes  in  the  world,  we  look 
^-fquint  hell-Ward,  not  heaven-ward.  As  foon  as  it  appears 
we  arc  rcafonablc  creatures,  it  appears  wc  are  finful  crea- 
tures, Pfal.  Iviii.  3.  TKe  nticktd  are  ejlravfrcd  from 
she  uomb  :  they  go  afiray  as  fuon  as  they  be  borit.  I'rov. 
xxii.  15.  Feciijhmjs  is  bound  in  the  heart  cf  a  child: 
bvt  Me  rod  9/  corrtclion  Jhall  drive  it  Jar  from  him.  Fol- 
Iv  is  bound  in  the  hta^^t,^  It  is  woven  into  our  very  nature. 
The  knot  ^^^tl!  not  loofc,  they  mud  be  broken  afunder  by 
flrokes.  Words  will  not  do  ix^  the  rod  inuft  be  taken  to 
drive  it  awav  :  and  if  it  be  not  driven  far  away,  the  heart  and 
it  will  meet  and  knit  again.  Not  that  the  rod  of  itfelf  will 
do  ibis:  the  fad  experience  of  irany  parents  tefiifes  the.cbn- 
ttaiy  t  and  Solomon  himfclf  tells  you,  Prov.  xxvii.  22.  Though 
ihoujhouidji  tray  aj'ocl  in  a  mortar,  amon^.  wheat,  with  a 
fffiit^  yet  will  not  hisfoolijhnrfs  aeparLjrom  hint  :  It  is  fo 
bound  in  his  heart.  But  the  rod  is  an  ordinance  of  Go©,  ap'- 
pointcd  for  that  end  j  which,  like  the  word,  is  made  effcftual 
Dy  the  Spirit's  accompanying  his  own  ordinance.  And  this, 
bv  the  way,  Ihews  that  parenf^,  in  adtniniflripg  corrcQion  to 
flieir  cb'ldren,  have  need,  firft  of  all,  to  correft  their  own  ir- 
regular paflions  ;  and  look  upon  it  as  a  matter  oi  awful  folem- 
aitV,  ffttingaboutit  with  much  depcnrlance  on  the  Lokb, 
and  following  it  with  prayer  for  the  blctfing,  if  ihcy  would  have 
itcffeftual. 

Evid.  2.  How  eafily  ar«inen  led  alidc  to  fin  ?  The  children 
who  are  not  pcrfjaded  to  jjood,  are  otherwifc  fimple  ones  ; 
eafily  wiou^ht  upon  :  ihofc  whom  the  word  cannot  draw  to 
holincU,  arc  kd  bv  Satan  at  his  plcafure.  Profane  £fau, 
thai  cunnlfig  man.  Gen.  xxv.  %j.  was  45  cafiiv  cheated  of  the 
blcffing  as  if  he  badbeen  a  fool  oran  idcot.  The  snore  nat- 
ural «  thing  i»,  il  i»  the  uiorc  cafy  :  fo  Cii  r  1  s .  '<  yoJ"- 


the  Will  % 

•o  the  faints,  in  {©fares  thev  are  partakers  of  t'hc  divine  na- 
Uirc  :  andfiniseafy  to  ihe  unrenewed  mar:  but  'o'eamtodo 
good, is  as  difficult  as  for  the  Ethiopian  to  c^nje  his  Ikin;  Ck-^ 
oufc  ihc  wi'l  naturally  han^s-tow:ird$  evil  ;  but  is  avcrle  to 
good.  A  child  can  ca\i(c  a  round  thin^to  run,  while  he  can- 
rot  move  a  rqiiarr  thing  of  the  fame  \\-;ght  ;  for  the  round- 
ncfs  makes  It  ht  for  motion,  fo  that  it  goes  with*  touch. 
£vcn  fo,  when  men  find  the  heart  cafi!y  carried  towards  fin, 
while  it  is  as  a  dead  weight  in  the  way  of_holintf$  ;  we  muft 
f.ring  the  rcalon  of  this  from  the  natural  f^l  and  d-'pyfition  of 
the  heart,  wherehv  it  is  prone  and  bent  t^ev»l.  \Vere  man'i 
v.ill,  naturally,  bat  in  an  equal  b3lancc  to  good  and  evil,  the 
one  might  be  embraced  wuh  as  little  difiici:lt/  as  the  other  ; 
but  experience  tellifics,  it  is  t^ot  fo.  In  the  iacred  hiftorv  of 
the  llraclites,  cf|>ecfa!is-  in  the  bock  of  Judge?,  how  ofren 
A>  we  find  them  forfak'.ng  Jehovah,  the  inighry  Cod,  and 
doting  upon  the  idols  of  the  natiors  about  them  ?  Bat  oid  e- 
verone  c  f  ihcfc  nation«  grow  fond  of  Ifrael'i  Goo,  and  for- 
fake  their  own  idols  ?  No,  fio  :  though  raan  is  naturally  giv- 
en to  chaiiges.it  is  but  from  evil  to  evil, not  frcn  evil  to  good, 
Jer.  ii.  lo.ii.  Hath  s  nation  changed  tkdr  gods,  which 
yet  are  no  vcdi  f  But  my  people  kax>e  ckintred  t'uir  glonj^ir 
thai  which  doih  not  prcjit.  Surely  the  will  of  man  ftand« 
not  in  cqu.il  balance, but  has  a  caft  to  'li*  wrong  fide, 

Evid.^.  Conffdcr  how  men  go  on  (till  in  ike  way  of  Cff,  till 
they  meet  with  a  Ifop,  and  that  frfrm .another  hand  than  thcrr 
o'vn  ;  Ifa.  Ivii.  17.  1  hid  mc,  acd  he  zufnt  on  J'lfffvardly  i% 
the  way  cf  his  Mean.  If  God  withdraw  his  rcHralning  hand, 
and  lay  tiie  reins  on  the  finnci's  neck,  he  is  in  no  doubt  what 
vay  to  choofe  ;  for,  obferve  it,  the  way  of  fin  is  the  wav  of 
his  heart  ;  his  heart  naturally  lies  that  wav  ;  it  hath  a  tiatiir- 
al  propeniity  to  fin.  As  long  ;)s  God  fjfteTtK  them,  they 
walk  in  their  own  way,  Arts  xiv.'  16.  The  natural  man  is 
lo  fixed  in  his^  Woful  choice,  that  tJ^ere  needs  no  more 
to  fhew  he  is  off  from  God's  way,  but  to  tell  he  is  opoa 
his  own. 

Evid.  4.  vVhatcver  good  imprefTons  ^re  mide  upon  him, 
they  do  not  laft.  Thouglj  his  heart  he  firm  »s  a  (lone,  yea, 
harder  than  the  nether  milUftone,  io  point  of  receiving  of  them; 
it  is  othcpwjfe  unftable  as  water,  and  c«innot  keep  them.  It 
works  againd  the  receiving  or  them  ;  and,  when  they 
are  made,  it  v/oiks  them  off,  and  returns  to  its  natu'al  bias  ; 
Hof.  vi.  4.  Your  good nefs  ii  as  a  morning  cloudy  end  as  the 
early  dew,  it  goeth  away.  The  morning  cloud  promifeth  a 
lirarty  (bower,  but,  when  the  fun  arifcth,  it  evanifheth  :  the 
fun  be  us  upon  the  early  dew,  and  it  evaporates  ;  fo  the  huf- 
bar.dmaa'i  expcfitation  i%  dilappointcd.     Such  is  tbcgoodneri 


;o  The  Ccirruptien  of 

of  the  natural  man.  Some  fharp  affliction,  or  pierrJnf  con- 
V5ction,ob1igcth  him  in  f«)me  fort,  to  turn  from  his  t\il  courfe; 
hut  his  will  not  hvcing  renewed,  religion  is  llill  aeamil  the 
grain  with  him,  and  therefore  this  goes  off'again,P(al.  Ixxviii. 
34-  36'  37-  1  hoiigh  a  (lone,  thrown  up  into  the  air,  tnav  a- 
bide  there  a  little  while  ;  yet  its  natural  bcavincfs  will  biiu^ 
it  down  to  the  earth  again;  and  fo  do  unrenewed  inrii  rctiirit 
to  the  wallowing  in  the  mire  ;  bccaufe  although  they  wcic 
walhed,  yet  thctr  fwinilh  nature  was  not  changed.  It  it 
hard  to  caufe  wet  v.ood  take  Hre,  bard  to  make  it  keep  fire  j 
but  it  is  harder  than  either  of  thcfe,  to  make  the  unrcaewcd 
will  retain  attained  goodnefs ;  which  is  a  plain  evidence  of 
the  natural  hrnt  of  the  will  to  evil.  > 

Emd.u-Jl.  Do  the  faints  ferve  the  Lor  n  now,  as  thr^y  were 
wont  to  Icrvc  fin  in  their  unconverted  Hate  ?  Vcrv  far  from 
it.  Rom.  VI  flo.  When  yc  zuere  thefrrvanls  qffin,ye  zoerejnt 
J'-om  rightcovjnrfs.  S-n  got  all,  and  admitted  no  partner  j 
but  now,  when  ihcy  are  fhc  fcrvants  of  Christ,  arc  they 
f a  c  fiom  fi:»?  Xav,  there  are  ftill  with  them  feme  deeds  of 
the  Old  ma»j.  faewing  that  he  is  but  dying  in  them.  And 
hence  their  hearts  often  mifgive  them,  and  flip  afide  unto,  e- 
\il,  when  they  would  do  good,  Rom.  viii.  a.  Thev  need 
to  watch,  and  keep  their  hearts  with  all  diligence  :  j^nd  their 
fad  experience  teachcth  them,  t'nat  Ik  that  trujleth  in  hts 
cum  heart  ,$  a  fool  ^  Prov.  xxviii.  26.  If  it  be  thus  in  tbcg#fcca 
irer,   h(.vf  muil  it  be  in  the  dry  ? 

Fourthiy,lhcTc  is  a  natural  contrariety,  direft  oppoIitioTi 
and  enmity,  in  the  will  of  man,  tO  Gon  himfclf,  and  his 
holy  will,  R«m.  viii.  2.  The  carnal  mind  is  enmity  again^ 
God  ij'cf  it  is  not  fubjecl  to  the  law  o/God^  neither  indeed  can. 
he,  Xbe  will  was  cnce  God's  deputy  in  the  foul,  fet  to 
command  there  for  him,  but  now  it  it  fet  up  agaiuft  him.  If 
vcu  would  have  the  picture  of  ir,  in  its  natural  flate,  the  vcrv 
reverfe  of  the  will  of  G<jd  nprefcnts  it.  If  the  fruit  hang- 
ing before  one's  eves,  be  but  forbid,  that  is  fwHicient  to 
draw  the  heart  after  it.  Let  me  inftance  in  the  fin  of  profane 
fwearing  and  cuifing,  to  which  fomc  are  fo  abaiidon<rd,  that 
they  take  a  pride  in  ihem  ;  belching  out  horrid  oaths  and 
curfes,  as  if  hell  opened  with  tie  opeiiing  of  their  mouths, 
or  larding  their  fpecchcs  witVi  minced  oaths,  A^fait'h,  katii^ 
fai'dye,  i,aPdye  and  fucb  like  :  and  all  this  without  any  mau- 
ner  of  provocation,  though  even  t'lat  would  not  excufe  them. 
Pray  tell  nie,  (i.)  What  profit  is  there  here  ?  A  thief  cct 
fomething  in  his  hand  for  his  pains;  a  drunkard  gets  a  bcil  / 
full  ;  but  what  do  ye  get  ?  0:heis  fcrvc  the  devil  for  pi  , 
but  yc  are  vx>luntcers,  that  expe£t  no  reward,  hut  %  -^.ur  v.-  rL 
itfclf,  io  affronting  of  beavdn.     And  if  , 


the  Will.  71 

will  get  vour  reward  in  full  lale  when  vou  go  to  bell,  your 
work  will  follow  you.  The  drunkarfi  ih-i'l  rot  have  a  drop 
of  water  to  cool  his  tongue  there.  Nor  \^iU  the  covetous 
man's  we^^ltn  follow  hnn  into  lie  other  world  :  but  ye  fliall 
drive  on  your  old  tradj:  there.  And  an  eternitv  fliall  he  lof>g 
«^noag,h  10  give  vou  your  heart's  fill  of  it.  (9..)  What  pleafare 
is  tber:  hero  htit  what  flows  from  your  tiampling  upon  the 
holy  law?  Which  <yf  your  fcnfcs  doth  fwearin«j;  or  •curfin^ 
gratify  ?  If  it  gratify  your  cars,  it -can  only  be  ty  ihe  noiie 
it  makes  arainil  tire  beavcns.  Though  you  had  a  mind  to 
give  up  vou'-fclvrs  to  all  manner  of  profanicy  and  lenf'ialKy, 
there  ,<(  Co  hUle  plcnfurc  ran  be  ftriined  out  of  thcfe,  that  we 
jnuft  needs  conclude,  your  love  to  them,  in  this  cafe,  is  <t 
love  to  ihem.  for  tliemfeiv^s  ;  a  drvilifh  unhired  love,  with- 
out any  pjotpctt  ol  proht  or  plc.tiurc  from  ihera  otherwift . 
If  any  fiull  lay,  thcfe  are  moniters  J  men,  \^<  it  fo  ;  yet  aU^  1 
the  world  is  fruiif«l  of  fuch  inotiOcrs  ;  ihey  are  to  be  foiiHd 
alnioll  eve ry-whf  re.  And  allow  mc  to  fay,  They  muft  be 
adtiKTed  Hs  thf- iroiith  of  the  wholt!  unreceneratc  world*! 
^amft  heaven,  Rom.  iii.  14.  IVhoJic  mautA  ti  full  of  cu-rfiitx 
and  biUernrfs.  Ytr.  19.  Stmf  7vt  kt.ow,  i/iat  ivh&t  lhin<:^i 
Jocver  the  (aw  fail hy  ii  Jaith  to  ihun  o>Jto  are  undfrtAe  law,  ti<jt 
mery  woutk  may  b^Jlnpp<:d^  and  all  the  uiorld  may  lecom:  guiUy 
before  God. 

I  have  a  charge  aj;ainft  every  ttnregcncrzte  man  and  wo- 
TTian,  young  or  old,  rd  he  veriiied  by  the  ic-iiimonies  of  th* 
Scriptures  of  truth,  and  tlie  tcfiimony  of  their  own  conrcience'-; 
namely,  that  wh'^ther  they  be  profilTors  or  profane,  what- 
ever they  be,  feeing  they  arc  not  born  agam,  they  are  hcari- 
cnemies  to  G<)i)  ;  to  the  Sjn  of  God,  to  the  Spirit  of  God, 
and  t6  the  law  of  God.  Hear  tins,  ye  carclcfs  fouls,  that  live 
at  eale  in  your  natural  (latf.      .a 

'ifl,  Ye  arc  enemies  JO  G(^  n  in  vour  minds,  Col.  i.  £i.  \? 
are  not  as  yet  reroriciled  to  iiim,  the  natiirai  enmstv  do  not 
as  yet  llain,  thouv^h  perhaps  it  lies  hid,  and  ye  do  not 
perceive  it.  (i.)  Ye  are  enctnies  to  the  verv  being  of  Goi., 
PIaI  xIv.  1.  The  fool  /talk  ^faid  in  his  hrart,  There  I's  rtf  Gcd, 
The  proud  man  would  that  none  were  above  himfclf  ;  trie- 
rebel,  that  there  were  no  kin?^  ;  and  the  unrenewed  man. 
who  is  a  mals  of  pride  and  rebellion,  that  there  were  iio  Gf^  l». 
He  faith  it  ill  his  heart,  he  wifheih  it  were  fo,  tlibugh  he  ae 
afhamed  and  afraid  lo  Ipca!:  it  out.  And  that  all  natural  men 
are  fuch  tools,"  appears  from  the  ApolHe's  t^uotin^  a  part  of 
this  Pfalsi,  t'I(atex>cry  nouth  may  be  flopped,  Rom.  iii.  10,  n, 
le.  19.  Irownendecd,  that  while  the' halursl  man  looks  on 
"God  as  the  Creator  and  f>refc»-'cr  of  the  world  ;  becaufe  he 
lovci  h):  ov.'nlclf,  therefore  his  heart,   rifetb   not    acainft    'r: 


72  The  Corruption  of 

being  of  his  hcnefa^r  :  but  this  enmity  will  quickly  appear, 
■when  he  looks  on  Goo  as  the  rc^or  and  judj^c  of  the  world; 
kind. 0)5  him,  under  the  pain  of  the  curfc,  lo  exaH  holincfs, 
and  girding  him  vriih  the  cordi  of  death,  becaufe  of  hw  fio. 
Ltflenin  this  cafe  to  the  voice  of  the  heart,  and  you  wrU  iiud 
H  to  be.  No  God.  (a.)  Ye  are  enemies  to  the  nature  of  God, 
Job  xxi.  14,  Tkryjay  vnto  God,  Depart  from  us  ;/ar  w€  de~ 
firt  not  ike  kmwledve  0/ tky  ways.  Men  fei  up  to  ihcrnieivta 
an  idol  of  their  own  fancy  jnltead  of  Goi>,  and  then  fall 
down  andworfhip  it.  Thev  love  him  no  other  way,  than 
Jacob  loved  Leah,  while  he  tdok  her  for  Racheh  Every 
natural  man  is  an  enemy  to  God,  as  he  is  revealed  in  bis 
word.  An  infinitely  holy,  juft,  powerful  and  true  Ilcing,  is 
not  the  Goo  whom  he  loves,  but  the  God  whom  he  ioaths. 
In  cfFeft  men  naturally  are  haters  of  Gop,  ^om.  i.  30. 
And  if  they  couid,  thev  certainly  would  make  him  another 
than  whailoevcr  is  in  God,  is  God  ;  and  therefore  his  Rtiri- 
hutes  or  perfections  are  not  any  thing  really  difiinft  from  bim- 
felf.  If  God's  attributes  be  nor  himfeH,  he  is  a  compouixi 
being,  aad  fo  not  the  firft  Bcii.g,^hich  to  fay  is  blalphcm- 
ous,for  the  parts  compounding  arc  before  the  compound  ii- 
Iclf ;  but  he  is  Alpha  and  Omega,  the  firji  and  the  laji. 

Now  upon  this  I  would,  for  your  conviclion,  propofc  to 
W>ur  confciences  a  few  queries,  (i.)  How  fland  your  hearts 
affcfted  to  the  infinite  purify  and  hohncfs  of  God  ?  Con- 
fcience  will  give  ananfwcr  to  this,  which  the  tongue  wili  not 
fpeak  out.  If  ye  be  not  partakers  of  his  holinefs,  ye  cannot 
be  reconciled  to  it.  The  Pagans  finding  they  could  not  be 
like  God  in  holinefs,  made  their  gods  like  thcmfelves  in  fil- 
thincfs;  and  thereby  difcovcrcd  what  fort  of  a  god  the  natural 
man  would  have.  God  is  holy;  can  an  unholy  crcattir© 
love  his  unfpotted  holincfs?  Nay,  it  is  the  righteous  only 
that  can  give  thanks  at  the  remembrance  of  his  holinej's.  PfaJ* 
Ixxxvii.  12.  God  is  light  ;  can  creatures  of  darkocfs  rejoice 
therein  ?  Nay,  every  one  that  dorh  evil  hattth  the  iight,joha\Vu 
89.  Tor  JVhat  communion  hath  light  with  darkneji  ?  2  Cor.vi. 
14.  (2.)  How  flaod  your  hearts  affc£led  to  the  jufticc  of  Goo? 
There  is  not  a  man,  who  is  wedded  to  his  lulls,  as  all  the  un- 
regenerate  are,  but  would  be  content  with  the  blood  of  his 
body  to  blot  that  letter  out  of  the  name  of  God-  Can  the 
inalcfaclnr  love  his  coDdcmning  judge  ?  Or  an  unjuftified  fin- 
rcr,  ajuft  GOD  ?  No,  he  cannot,  Luke  vii.  47.  To  whom 
little  It  forgiven,  thefamt  loveth  little.  Hence  feeing  men 
cannot  get  the  do£trine  of  bis  juilice  blotted  out  of  the  Bible, 
it  is  fuch  an  eye-lore  to  them,  that  they  Hrive  to  blot  it  out  of 
their  minds.  And  they  ruin  themfclves  by  prefuming  onbi< 
mercy, while  they  are  not  caicfnl  to  get  a  rightcoufnefs,  where- 


the  IVilL  73 

in  thfy  may  fland  before  his  juftice  ;  buf  J^iy  in  thiir  hearty 
The  Lord  wiil  not  do  goody  neither  toiU  he  do  evit,  Zepb .  i .  12. 
('3.)  How  Oand  ye  affcfted  to  the  omnifcicncc  and  omniprc- 
icnct  of  G\ji:i  ?  Men  naturally  would  raiher  have  a  blind 
idol,  than  an  all-feeing  God  ;  and  therefore  do  what  ihcy 
can,  as  Adam  did,  to  hide  themfelves  from  the  prcfence  «>f 
the  r.oR  }>.  They  no  more  love  an  all-ieeing,  cvery-wherc- 
prefcnt  God,  than  the  thief  lovck  to  have  the  judge  witncf* 
»o  his  evil-deeds.  If  it  could  be  carried  by  votes,  God 
MTould  be  voted  out  of  the  vvorld,  and  clofedup  in  heaven  : 
J"or  the  hnguage  of  the  carnal  heart  is,  TheLcrdfedh  usnoi; 
tkt  Lord  hath forfaken  the  cartn^  Ezck.  v;  • .  12.  {4,.)  Hov*r 
fland  ye  affcclcd  10  the  truth  and  veracity  cf  GOD  P  There 
are  bat  fcv  in  the  wtjrld,  that  can  heartily  fubfcribe  to  that 
fenience  of  the  Apoftle,  Rom.  iii.  4.  Ltt  God  be  true  and 
every  man  a  liar.  Nay  truly,  there  are  many,  wbo  in  effect, 
do  hope  ihaeGoD  will  not  be  true  to  bis  word.  There  arc 
thoiifands  who  hear  the  gofpel,  that  hope-  to  be  faved,  and 
tbirk  all  fafe  with  them  for  eternity,  who  never  had  any 
experience  of  the  new-birth,  nor  do  at  all  concern  themfelvei 
in  ihai  queftion,  Whether  they  are  born  again,  or  not  ?  A 
ijueftion  chat  is  like  to  wear  out  from  among  us  at  this  day. 
-Our  Lord's  words  arc  plain  and  percmpttKv,-£x«/>^  a  man 
he  corn  agdin,  he  cannot  fee  the  kingdom  of  God.  \Vhat  are 
Ifuch  hopes  then,  but  real  hopcj  that  Go  li,  with  proioundeft 
reverence  ^e  it  fpoken.will  recal  his  work,  and  that  Christ 
will  prove  a  falfe  prophet  ?  What  clfe  means  the  finner,who, 
token  he  hear'th  the  xvordi  of  the  curfe,  bhfffth  himjef  in  his 
heart,  faying,  I fhall  have  peace^  though  I  walk  in  the  imagin- 
ation of  mine  heart,  Dcut.  xxix  IQ.  Lafliy,  How  ftand  ye  af- 
feftcd  to  the  power  of  God  ?  None  bjt  nev»«  circaturcs  wi'll 
love  him  for  it,  on  a  fair  view  thereof  ;  though  others  may 
ilavifhly  fear  hira,  upon  the  account  of  it.  There  is  not  a 
natural  man,  but  would  contribute,  to  the  utmoft  of  his 
power,  to  the  building  of  another  tower  of  Babel,  to  hem  it 
in.  On  thefe  grounds,  I  declare  every  unrenewed  man  aa 
•enemy  to  God. 

^d/y,  Ye  are  enemies  to  the  Son  of  God.  That  enmity 
to  Christ  is  in  your  hearts,  which  would  have  made  you 
join  the  hulbandmen,  who  killed  the  heir,  and  caft  him  out 
of  the  vineyard  ;  if  ye  had  been  befet  with  their  temptations, 
and  fK)  more  relirained  than  they  were.  Am  /  a  dog,  you 
•will  fay,  to  have  treated  my  fweet  Saviour  ?  So  faid  Hazael 
in  another  cafe  :  hut  when  he  had  the  temptation  he  was  a 
dog  to  do  it.  Many  call  Christ  their  fweet  Saviour,  whofe 
confciences  can  bear  witnefs,  they  never  fucked  fo  much 
fweetncfs  from  him  as  from  their  fweet  lufts,  which  are    ten 


74  The  Corruption  of 

timts  fwccter  to  thcra  than  their  Saviour.  He  is  no  other 
^vay  fweet  to  ihem  than  ao  they  ahufc  his  xleath  and  lufftrings 
for  the  peaceable  enjoyment  of  their  lulls- ;  that  they  may 
live  a&  they  lift  in  the  world  ;  arwl  when  they  <lic,  may  be 
krpt  out  of  hell.  AUs  !  it  is  but  a  miftHkcn  Christ,  thi« 
-is  fweet  to  you,  who(e  fouls  lorhe  that  Christ,  who  is  tke 
briq/UncJs  cf  ihe  Failier*iglor)\and  theexprej's  image  of  his  per- 
Jjn.  It  i&  wiih  )cu  as  it  wa*  in  the  carnal  Jews,  who  delighted 
•in  him  while  they  miOook  hiserrand  into  the  world,  fancying 
that  he  would  be  a  temporal  deliverer  to  them,  Mai.  iii.  |. 
Bur  whcti  he  was  con:;e,  and  Jet  as  a  refiner  and  pitrfur  of 
jdvtr,  ver,  2.  3,  and  cailihcm  as  reprobate  filvcr,  who  thought 
to  have  bad  no  {mail  honour  in  the  kingdom  of  the^Icfliah  1 
his  doctrine  galled  their  confciences,  and  they  rcfied  not  rill 
ihey  imbrued  their  hands  in  his  blood.  To  open  vour  eyes 
in  this  point,  which  ye  are  fo  loh  to  believe,  r  will  lay  be- 
fore vou,  the  enmity  of  your  hcans  againft  CHRiiT  ^nd  ell 
his  cificea.  ' 

'  I.  Every  unrcgcncrate  man  is  aa  enemy  to  Ch  R  ist  in  hts 
prophetical  office.  Hr  \%  aj)pointed  of  the  Father,  the  great 
Prophet  and  Teacher  ;  but  not  upon  the  world's  call,  who,  in 
their  natural  (late,  would  have  unanimouflv  voted  agaiiiU 
him  :  And  therefore,  when  he  came,  he  was  condemned  as  a 
feducer  and  blafphemer.  For  evidence  of  this  eiunity,  I  will 
inOaDce  in  two  things. 

Lvid.  f.  Cor.fider  the  entertainment  he  meets  with,  when 
be  comes  to  teach  fouU  inwardly  by  his  Spirit.  Men  do  what 
they  can  to  ftop  their  ears,  like  the  deaf  adder,  that  they  may 
not  hear  his  voice.  They  always  rcfift  the  H«jJy  Ghoft.  Thty 
dffire  net  tict'  knowledge  of  his  ways  ;  and:  therefore  bid  him 
depart  iromfhero.  I'he  old  caiuniny  is  often  railed  upon  him 
on  that  occafion,  John  x.  20.  He  is  mad^  why  hear  ye  him? 
Soul-exercife,  raifed  by  the  fpirtt  of  bondage,  is  accounted  by 
many,  nothing  elfe  but  dillra^tion,  and  melancholy  fits  ;  men 
thus  bKirpheming  the  Lo  k  d's  work,  becaufc  they  thcnifelvcs 
are  b<  fide  thcmfelvcs,  and  cannot-judge  ot  thcfe  matters. 

Evid.  2.  Confider  the  entertainment  he  meets  with,  when 
be  comes  to  teach  men  outwardlv  by  his  word. 

(i.)  His  vi-ritten  word,  the  Bible,  is  flighted  ;  Christ 
hath  left  it  to  us,  as  the  book  of  our  tn^liuclions,  to  Ihow  us 
what  way  we  mull  fleer  our  courfe,  if  we  vfould  come  to 
limmanuel's  lasd.  It  is  a  lanp  to  lij^ht  us  through  a  datk 
world  to  eternal  li^ht.  And  he  hath  left  us,  to  fearch  it 
with  that  diligence,  wherewith  men  dig  into  inines  lor  filver 
and  gold,  John  v.  39.  But  ah!  how  is  this  facred  ircjfurc 
profaned  by  many  !  They  ridicule  the  holy  word,  by  which 
thf   •>-"'!  -'j'jd'tdai  the  laft  day  ;  and  will    lathcr  lofc  ^^..ir 


the  Will,  75 

fouls  than  their  jeft,  dreiung  up  the  conceit  of  their  wanton 
Nfvits  in  fcripture-pbiafes  ;  in  which  they  acl  as  mad  a  pan,  as 
one  who  would  dig  iato  a  mine  to  procure  metal  to  melt, 
and  pcurdovn  in  his  ow.i  and  his  neighboi's  throat.  Many 
cxhaurt  their  Ipirits  in  reading  romances,  and  their  minds 
purfae  them,  as  the  tiame  dnth  the  drv  (iuhhle  ;•  while  they 
have  no  heart  for,  nor  rehlh  of  the  holv  word,  and  therefore 
f  loom  rake  a  B^ble  in  their  hands.  What  is  agreeable  to  the 
vanity  of  their  minds,  is  pkafant  and  taking:  but  what  rccoin-* 
mends  holinefs  to  their  unholy  hearts  makes  their  fpirits  dull 
and  flat.  What  picafure  will  they  find  in  re?.ding  of  a  pro4 
fane  hailed;  or  ftory  book,  to  whom  the  Bible  \r  taftclcfs,  as 
the  white  pf  aa  egg  {  Manv  lay  bv  their  Bibles  with  their 
Sabbath-djys  clothes  ;  and  whatever  ufc  thev  hove  for  their 
clixhes,  they  have  none  for  their  Bibles,  till  the  return  of 
the  Salibath.  Alas  !  the  duft  or  finery  about  vour  B  bles  is  a 
witnefs  now,  and  will,  at  the  lail  day,  be  awitnefs  of  the  en- 
mity of  yo'U  hearts  apainlt  Christ  asa  prophet.  Bcfidcs 
all  this,  among  thefe  who  ordinarily  read  the  fcriptures,  how 
few  are  there  that  read  i  t  as  the  word  of  the  Lord  to  their 
Ibuls,  and  keep  communion  with  him  in  it.  They  do  not 
irake  his  ftatuit-s,  their  counfcllors,  nor  doth  their  particular 
cafe  fend  them  to  their  Biblts.  Thty  are  Arangcrs  to  the  fol:d 
cottfort  of  the  'criptures.  And  if  at  any  time  they  be  di.jtc- 
ted.  if  is  fomething  clfe  than  the  word  that  revives  them  ;  as. 
A'  aS  was  cured  of  his  lulicn  fir,  by  the  fecuring  of  Ndboih's 
vineyard  for  him. 

(2.)  Chrift's  word  preached  is  defpifed.  The  eniertainment 
mod  of  the  world,  to  whom  it  has  come,  have  alwa/s  given  it 
is  that  which  is  mentioned,  Mat.  xxii.  5.  They  made  light  of 
It.  And  for  its  fake  they  arc  dcfpifcd  whom  he  has  employed 
to  preach  it;  whatever  other  face  men  put  upon  their  con-: 
tempt  of  the  miniftry,  John  xv.  ao.  The  f:rvant  is  not  grea- 
ter than  his  Lord  \  if  they  have  perfecvted  me,  they  will  alfo 
perfecute  yen  ;  if  they  have  kept  my  fay  in gs,  they  xvill  keep  yours 
aljo.  But  all  thefe  things  tc ill  they  do  untoyoufor  my  name's, 
fake.  That  Levi  was  the  fon  of  the  hated,  feems  not  to  have 
been  without  a  myllcry,  which  the  world  in  all  ages  bath  un- 
riddled. But  tho'  the  earthen  veflel,  wherein  God  has  put 
the  treafure,  be  turned,  with  many,  into  vefTcls  wherein  there 
is  nopleafure,  yet  why  is  the  treafure  itfelf  flighted i*  But 
flighted  as  it  h,  and  that  with  a  witnefs  this  day.  Lo  ro,  who 
hath  believed  our  report  ?  To  whom  fhall  we  fpeak  t-^encaa 
without  remorfe,  make  eothemfelves  filent  Sabbaths,  one  af- 
ter another.  And  ahs  I  when  they  come  to  ordinances,  for 
the  moft  parr,  it  is  but  to  appear,  as  the  word  is,  to  be  fecn 
before  the  Lord,  and  to  tread  his  courts,  namely,  as  acorn- 


7  6  The  Corruption  of 

pany  of  beaflt  would  do,  if  they  were  driven  into  them,  Ifa. 
I.  l«.  S<>  >jtile  reverence  and  awe  of  God  appears  on  their 
f'piriti.  M^ny  ftand  liTcc  brazen  walls  before  ibc  woi'd,  in 
whofc  corrupt  convcrfation  the  preaching  of  the  word  make* 
no  brc;ich.  Nay,  not  a  few  are  growing  wcrTe  and  woife, 
under  precept  upon  precept  ;  and  the  relult  of  all  i«,  They  go 
and/uil  backward,  and  be  Lroken,  and  fnared,  end  taken,  lla. 
xxvni.  13.  What  tears  of  blood  a>c  iufficient  to  la.T.cnttbat 
the  gofpcl  the  grac;  of  GoD  is  t^us  received  in  vain  1  Wc 
are  but  «hc  voice  of  one  crying  ;  the  fpcaker  is  in  heaven  and 
fpeaks  to  you  from  heaven  bv  men  :  whv  do  ye  '^ff^f^  fiim. 
that Jpraketh  ?  Heb.  xii.  25.  God  has  made  our  Miftcr  heir 
of  ail  things,- and  wc  are  ient  to  court  a  fpotifc  for  him. 
There  is  none  fo  worthy  as  he  ;  none  more  unwc>rthy  than 
tbev  to  whom  this  match  is  promifed  ;  but  the  Pnnce  of 
darknefs  is  preferred  before  the  prince  of  peace.  A  dil- 
mal  darknefs  overclouded  the  world  by  Adam's  fall,  more 
terrible  than  if  the  fun,  moon  and  flars  had  been  for 
ever  wrapt  up  in  blackncfs  of  darknefs ;  and  there  wc 
fnould  have  eternally  lain,  had  not  this  grace  of  the  gofpcl  w  ^ 
a  (hining  fun  appeared  to  difpcl  it.  Tit.  ii;ii.  But  ytt  we 
fly  like  night-owls  from  it ;  and  like  ihe  wild  beads,  lay  oor- 
f  elves  down  in  <»ur  deris  ;  when  the  fun  arilcih,  wc  are  ft  ruck 
blind  with  the,  light  thereof;  and,  as  creatures  of  darknefs, 
love  darknefs  rather  than  light.  SjcW  it  the  enmity  of  ihc 
hearts  of  men  againftChrift,  in  his  prophetical  office. 

2.  The  natural  man  is  an  enemy  to  Ch  R I  ST  in  his  pncft- 
ly  office.  He  is  appointed  of  the  Father  a  P ritfl  for' tvtr  \ 
that  by  his  alcne  facrifice  and  interkefrion,  finners  may  have 
peace  with,  and  accefs  to  Got) ;  but  Ch  R  iST  crucilied  is  a 
f}umbling-block,  and  foolifhnefs  to  the  unrenewed  part  oi 
mankind,  to  whom  he  is  preached,  1  Cor.  i.  C3.  Tbev  arc 
not  for  him,  as  the  new  and  living  way.  Nor  is  he  by  the 
voice  of  the  world,  an  High-Prieft  over  the  houfe  of  God. 
Conupt  naturegoes  quite  another  way  to  work. 

Evidence  1.  None  of  Adam's  children  naturally  incline  to 
receive  the  blcding  in  borrowed  robes  ;  but  would  always  ac- 
cording t©  the  Ipider's  motto,  owe  all  to  thcmfclves  ;  and  fo 
climb  up  to  hcsven  on  a  thread  fpunout  of  thcirown  bowels* 
For  they  dffne.tobt  undtrthetaw,  Gal.  iv.  24.  And  go  about 
to  eftahiijh  their  own  rightcoufnefi,  Rom.  x.  3.  Man  natural- 
ly looks  on  God  as  a  great  NTader  ;  and  himf?lf,  as  his  fer- 
vanr,  that  mull  work  and  win  heaven  as  his  wages.  Hence, 
when  confcience  is  awakened,  he  thinks  that,  to  the  end  he 
may  be  faved,  he  muft  anfwcr  the  demands  of  the  law  ;  fcrv« 
God  as  well  af  he  can,  and  pray  for  mercy  wherein  become* 


tht  Will.  77 

ftort.  And  thus  many  come  to  duties,  thai  never  come  out 
of  them  to  J  KS  us  Christ. 

Lvid.^.  As  men  naturally  think  highly  of  their  duties,  that 
fcera  to  them  to  be  well  done  ;  fo  they  lojk  for  acceptance 
^ith  God  according  as  their  work  is  done,  not  accoiding  to 
the  ftiirethey  have  i;i  the  blood  of  Christ.  IVhetffort  have 
it/e  fajcd,/ay  t&cy,  and  tAcu/ee/l  not  ?  Tdey'll  value  ihcm- 
fclvci  on  ibcir  pcrForn^ances,  and  attainments  ;  yea,  their  very- 
opinions  in  religion,  Phil.  i:.  4.  5,  6,  7.  taking  to  them- 
fclves,  what  they  rob  from  Christ  the  great  High- 
Prieil. 

-  Evid.  3.  The  natural  man  going  fo  Gof»  jn  duties,  will 
aiilways  be  found,  either  to  go  without  a  Mediator,  or  with 
more  than  the  only  Mediator  Jesus  Christ.  Nature  is 
blind,  and  therefore  venturous  :  it  fcts  a  man  a-^oing  imme- 
diately to  God  without  Ch  R  1ST  ;  to  rufh  into  his  prefence, 
«nd  put  their  petitions  in  his  hand,  without  being  introduced 
by  the  fecretaiyof  heaven,  or  putting  their  requefts  into  hi» 
hand,  ^o  hxed  is  this  difpofition  in  the  unrenewed  heart, 
that  when  rrany  hearers  of  the  gofp^l  are  convcifed  with  up- 
on the  point  of"  thcii  hopes  of  falvaiion,  the  name  of  Chr  1st 
will  fcarcely  be  heard  from  their  mouths.  Afk  them  how 
they  think  to  obtain  the  pardon  of  fin  ?  rhey  will  tell  you, 
they  beg  and  look  for  mercy,  becaufe  God  is  a  merciful 
God  ;  and  that  is  all  they  have  to  confide  in.  Others  look 
for  mercy  for  Christ'^  fake  ;  but  how  do  they  know  that 
Christ  will  take  their  plea  in  hand.  Why,  as  the  PapiUs 
have  their  mediators  wiih  the  Mediator,  fo  have  they.  They 
know  he  cannot  but  do  it  ;  for  they  pray,  confefs,  mouin,  and 
have  great  defires,  and  the  like  ;  and  fo  have  lomcihing  of 
fheir  own  to  commend  them  unto  him:  they  were  never  made 
poor  in  fpirif,  and  brought  empty-handed  to  Cil&iST,  to  lay 
the  flrels  of  all  on  his  atoning  blood. 

3.  The  natural  man  is  an  enemy  to  Chr  1ST  in  his  kingly 
office,  'i'he  Father  is  appointed  the  Mediator  King  in  Zion, 
Pfal.  ii.  6.  And  all  10  whom  the  gofpel  comes  are  comman- 
iled  on  their  higheft  peril  to  kifs  the  Son,  and  fubmit  themfclves 
unto  him,  ver.  12.  But  <lhe  nature!  voice  of  mankind  is, 
AuMy  with  kim,  as  you  may  Tee,  ver.  n,  3.  ThrywiU  not  have 
him  to  reign  over  t/tcm,  Luke  xix.  14. 

£vid.  I .  The  workings  of  corriipt  nature  to  wrcft  the  gov, 
Vnment  out  i;i  his  handy.  No  fooner  was  he  horn,  b<Ji  being 
born  a  Kiu^,  Herod  perlccuted  him,  Matth.  ii.  And  when 
he  wa':  crucified,  they  fet  up  over  his  head  his  accufation  writ- 
ten, T/iis  is  ^/us  the  Kivj  of  the  Jewa,  Matih.  xxvii.  37. 
Tho*  his  kingdom  be  a  (piritual  kingdom,  and  no(  of  this 
'^'  'icy  cannot  allow  him  a  kingdom  within  a  kingdom 


jiy  I  Tie  Corruption  of 

which  acknowlfdgcth  no  other  head  or  fupremc,  bat  ihe  royal 
Mediator.  Threy  make  bold  with  bin  royal  prerogatives,  chan- 
ging hi*  laws,  inflitutions  and  ordinances,  modclling^  his  wor- 
ship according  to  the  devices  of  their  own  hearts ;  introducing 
new  oflicci^and  new  officers  into  bit  kingdom,  sot  to  be  found 
in  the  book  of  the  manner  of  his  kinordoro  ;  diipofir^  of  ihc 
cxtcrnaJ  government  thereof,  as  may  bcft  fuit  their  carntfl  dc- 
figns.  Such  is  the  enmity  of  the  hearts  of  men  againil  Zion's 
King.  • 

Evid.  2.  How  iinwilling  are  men,  naturally,  tnfirbmitunfo 
and  be  hedged  m  by  the  laws  and  fifcipline  of  h'S  k  rgdom  f 
As  a  King,  he  is  a  law-givtrr,  Ifz.  xxxiii.  p.2.  and  hasappoint- 
ed  an  external  government,  difcipline  and  cenfors,  to  con- 
troul  the  unruly,  and  to  keep  his  profcfled  fubjcfts  in  rrrtcr, 
to  be  excrciCed  by  officers  of  his  own  appointment,  Matth* 
xviii..  17,  18.  1  Cor.  xii.  e8.  1  Tim.  v.  17.  Butrhefe 
are  the  great  eye-fores  of  the  carnal  world,  who  love  finful 
liberty,  and  therefore  cry  out,  Lft  vs  break  their  bands  afuti' 
der,  and  <ajl  away  their  coi  as  from  us,  Pfal.  ii.  3.  Hence 
this  workis  found  to  be,  in  a  fpecial  manner,  a  Uriviag  againil 
♦he  ftream  of  corrupt  nalife^v.hich,  for  the  moft  part,'  puts 
fuch  a  fac<i  on  the  church,  as  if  ihere  were  no  King  in  Ifratl, 
every  one  doing  that  which  is  right  in  his  own  -eyes. 
.  Evid.  3.  However  natural  men  may  be  brought  to  feign 
fubmiflion  to  the  King  of  faints,  yet  lufls  always  retain  the 
throne  and  dominion  in  their  hearts,  and  they  are  ferving  di- 
vers lujls  and pleafures.  Tit.  iii.  3.  None  but  thefc  in  whom 
Christ  is  formed,  do  really  put  the  crown  on  his  head, 
and  receive  the  kingdom  of  Cm  r  isT  within  ihem.  His  crown 
is  the  crown  wherewith  his  mothtr  crowned  him,  in  the  day  of 
kis  efpovjals.  Who  are  they  whom  the  power  of  grace  has 
Bot  iubdued^  that  will  allow  him  to  fet  up,  and  to  put  down, 
in  their  fouls,  as  he  will  ?  Nay,  as  for  others,  any  lord  (hall 
Cooner  get  the  rule  over  ihcai,  than  the  Lord  of  glory  j 
they  kindly  entertain  his  enemies,  ani  will  never  abfolurely 
xefign  themlclves  to  his  government,  till  conqacred  in  a  day 
of  power.  Thus  yc  «nay  fee,  that  the  natural  man  is  an  enemy 
to  fESt;s  Ch  R  isr  in  all  his  ofiiccs. 

But  O!  how  hard  it  is  to  convif.ce  men  io  this  point  I  They 
are  very  loth  to  take  with  it.  And  in  a  fpecial  manner,  the 
enmity  of  the  heart  againil  Ckrist  in  his  prieftly  office, 
feems  to  be  hid  from  thevifw  of  moft  of  the  hearers  of  the 
gofpel.  Yet  there  appears  to  be  a  peculiar  malignity  in  cor- 
rupi  nature  againft  that  cfkcc  of  his.  It  may  be  obfcrvcd, 
that  the  Socinians,  theie  enemies  ofnurblcffcd  Lord,  al- 
low him  to  be  properly  a  Prophet  and  a  King,  but  deny  him 
to  be  properly  a  Pricfi.     And  this  is  agreeable  enough  to  the 


me  Wtlu       •"■     ■"""■ — J^ 

t.orruption  of  our  nature  ;  for  under  the  covenant  of  works, 
the  Lord  was  knoAO  as  a  Prophet  or  Teacher,  and  alfo  a?  a 
Kin.^  or  Ruler;  but  not  at  all  as  a  Prieft ;  fo  man  knows  no- 
thing ot  the  myftery  of  Cm  R  i  sT,  as  the  way  to  the  Father, 
till  It  be  revealed  to  hnn.  And  when  it  is  revealed,  the  wiil 
rifeth  up  againft  it  ;  for  corrupt  nature  lies  crofs  the  myflery 
of  Ch  R  1ST,  as  the  great  contriva-nce  of  falvation,  through 
a  cruciiicd  Saviour,  revealed  in  the  gofpel.  For  clearing  of 
"which  weighty  truths,  let  thefe  four  things  be  confidered. 

Firjl^  The  foul's  falling  in  with  the  grand  device  of  falva- 
tion bv  Jesus  Christ,  and  fetiing  the  matters  of  falva- 
tion on  that  footing  before  the  LoRi>,  is  declared  bv  the 
Scriptures  of  truth,  to  be  an  undoubted  mark  of  a  real  faint, 
who  is  happy  here^  and  fhall  be  happy  hereafter.  Matth, 
xi.  6.  •*  And  blclfed  is  he  whofoever  ihall  not  be  offended  in 
me.  1  Cor.  in\  23.  24.  But  we  preach  Christ  cruci- 
fied, linto  tht:  Jews  a  (lumbling  block,  and  unto  the  Greeks 
foolifhnefs  ;  But  unto  them  which  are  called,  both  Jews  and. 
Greeks,  Ch  rist,  the  power  of  God,  and  the  wiidom  of 
God.  Philip,  iii.  '^.  For  we  are  the  circumcifion,  which 
vorfhip  God  in  tht  Spirit,  and  rejoice  in  Christ  Jesus, 
and  have  no  conhdtiicc  in  the  fiefti."  Now,  how  could  this 
be,  if  nature  could  comply  with  that  grand    derice. 

Sccond/y,  Corrupt  nature  is  the  very  reverfe  of  the  gofpel- 
contrivance.  In  the  gofpel,GoD  promifeth  Jesus  Christ, 
as  the  great  means  of  reuniting  man  to  himfelf;  he  has  named 
him  as  the  Mediator,  one  in  whom  he  is  well  pleafed  ;  and 
will  have  none  "but  him,  Matth.  xvii.  5.  But  nature  will  have- 
none  of  him,  Pfal.  Ixxxi,  11.  GoD  appointed  the  place  of 
meeting  for  their  rpconciliation,  namely, the  fleih  of  Chr  ist  j 
srccordinglv,  God  was  in  Christ,  2  Cor.  v.  29.  as  the  ta- 
hernacle  of  meeting,  to  make  up  the  peace  with  finners  ;  bui 
natural  men,  though  thev  fhould  die  for  ever,  will  not  come 
fhither,  John  v.  40.  And  ye  wUl  not  com'',  unto  me,  that 
•v#  might  have  life.  In  the  way  of  the  gofpel,  the  finncr  muft 
iland  before  the  Lord  in  an  imputed  righteoufnefs  ;  but 
corrupt  nature  is  for  an  inherent  rigbteoufnefs;  and  therefore,' 
fo  far  as  natural  men  follow  after  nghteoufnefs,  they  follow' 
after  the  law  of  rigbteoufnefs.  Rom.  ix.  31,  32.  and  not  af- 
ter the  Lord  our  righteoufnefs.  Nature  is  always  for  build- 
ing up  itfelf,  and  to  have  fome  grounds  for  boafting  ;  but  the 
great  defign  of  the  gofpel, is  to  exalt  grace,  to  deprefs  nature, 
and  exclude  boafting,  Rom.  iii.  27.  Th  ft'um  of  our  natural 
religion  is,  to  do  good  from  and  for  ourieWcs,  John  v.  44. 
The  fum  of  the  gofpel  religion,  is  ta  deny  ouifelves,  and  to 
do  good  from  and  for  Christ,  Philip,  i.  zi« 


2o  The  Corruption  of 

Thirdly ^  Every  tbing  in  nature,  is  againft  believing  in  Je- 
sus Christ.  What  bcauiy  can  the  blind  man  diTcern  id  a 
crucified  Saviour,  for  which  he  is  to  be  dcGrcd?  How  can 
the  will,  naiura^lv  itrpotcnt,  yfa,  and  averfc  to  good,  make 
choice. of  him  ?  Wrll  may  tbe  foul  then  fav  to  him  in  t]»e 
day  of  the  fpiritual  ficge,  as  the  Jcbufues  faid  to  David  in  a- 
uother  cafr,  Except  thou  take  away  tke  bCini  and  the  laiiu, 
thcujhalt  not  come  in  hilker^  c  Sam.  v.  6.  Tbe  way  oi  nature 
is  to  go  into  one's  felf  for  all ;  according  to  tbe  fundamental 
maxim  of  unfanttificd  morality,  That  a  man  Oiould  truil  in 
himfcif  ;  Which,  according  to  the  do£lrinc  of  f^«th,  is  mere 
foolifhnefs.  For  fo  it  is  detcrminded,  Prov.  xviii.  a6.  he 
that  trujlfth  in  hii  ca/n  heart,  is  a  foci:  Now  faith  is  the 
foul's  goin^  out  of  itfelf  for  all ;  and  this  nature,  on  the  oth- 
er hand  determines  to  be  foolifhnefs,  i  Cor.i.18.23.  Where- 
fore there  is  need  of  the  working  of  migbtv  power,  to  iaufe 
fioners  to  btlicve,  Eph.  i.  19.  Ifa.  liii.i.  We  fee  promifes  of 
welcome  to  flnners,  in  the  gofpcl  covenant,  arc  ample,  i*rgc 
and  free,  clogged  with  no  conditions,  Ifa.  Iv.  1.  Rtv.  xxii. 
17.  If  they  canrot  believe  his  bare  word,  he  has  given  them 
hjs oath  upon  it,  Ezck.  xxxiii.  xi.  And  for  their  greater  af- 
furance,  he  has  appended  fcals  to  his  fworn  covenant,  irame- 
Iv,  the  holy  facraments.  So  that  no  i^orc  could  be  demand- 
ed of  the  moft  faiihlefs  perfon  in  the  world,  to  xakc  us  be- 
lieve him,  than  the  Lord  hath  condefcendcd  to  give  us,  to 
make  us  believe  himfelf.  This  plainly  fpcaks  nature  10  be 
againft  believing,  and  thefe  who  flee  to  Christ  for  refuge, 
to  have  reed  of  flrong  confolation,  Hcb.  vi.  18.  to  blame 
their  ftrong  doubts,  and  p<^openfity  to  unbelief.  Farther, alfo 
it  may  be  obfervcd,  how,  in  the  word  fenito  a  fecure,  grace- 
lefs  generation,  their  obje£lions  are  anfwered  aforehand :  and 
words  of  grace  are  heaped  one  upon  another,  as  ye  may 
read,  Ifa.  Iv.  7,  8.9.  Joel  ii.  13.  Why  ?  Becatjfcthc  LoRl> 
knows, that  when  thefe  fecure  finners  are  throughly  wakened, 
doubts,  fears,  and  carnal  reafonings  againft  believing,  will  be 
within  their  breads,  as  thick  as  duft  in  a  houfe,  raifed  by 
fweeping  a   dry  floor. 

Lajily,  Corrupt  nature  is  bent  towards  the  way  of  the  law, 
or  covenant  of  works:  and  every" natural  man,  fo  far  as  be 
fcts  himfelf  to  feck  after  falvation,  is  engage'!  in  that  w»y  ; 
and  will  not  quit  it,  till  beat  froTU  it  by  divine  power.  Now 
the  way  of  falvation  by  works,  and  that  of  free  grace  in  j£- 
sirs  Christ,  are  inconfiflcnt,  Rom.  xi.  6.  And  if  by  grace, 
then  it  is  no  more  of  works  ;  otherwife  grace  is  no  more  grace ^ 
But  if  ii  be  of  works  then  it  is  no  more  grace  ;  otherwife  work 
is  no  more  tt/ork.  Gal.  iii.  13.  And  the  law  is  not  of  FAITH  ; 
but  the  Tnan  that  DOTH  thcm.fhaU  live  in  them.     Wherefore , 


the  Will.  81 

if  ihc  Will  of  roan  naturally  incline  to  the  way  of  falvaiion  by 
che  law;  it  lies  crofs  to  the  gorperM;ninvancc.  And  that 
fuch  is  the  natuial  beni  of  our  heaits  will  appear,  if  ihefe  fol- 
lowiiitj  things  be  conlidered.     - 

1.  The  law  was  Adam's  covenant,  and  he  knew  r,o  other, 
as  he  was  the  head  and  rcprefentaiive  of  all  rnankind,  that 
were  brought  into  it  with  him,  and  icfi  under  it  by  him,  tho' 
without  flrength  10  perform  the  conduion  thereof.  Kencc, 
this  covenant  IS  ingrained  in  our  nature  :  and  tho'  we  have 
loft  our  father's  ftien^th,  yet  we  RiU  incline  to  the  way  he 
was  fet  upon,  as  our  head  and  repreientative  in  that  cove- 
nant 5  that  is.  bv  doinff  to  live.  This  is  our  natural  religion, 
and  the  principle  which  men  namrallv-  ti'.ke  for  granted, 
Matth.xix.il.  What  good  thing JkuiU Do,  that  I  muy  hays 
eternal  life  ?'  . .  .— —      --     ,     '^-     ' 

e.  Confider  the  oppofin'cn  that  has  always  been  made  in 
the  -woild  agamft  the  do^.rtne 'o^  fftr-grace  in  Jksus 
Christ,  by  men  fetting  up  for  the  way  of  works  ;  ihercoy 
difcovering  the  natuTtI  tendency  of  the  heart.  It  is  manifcH, 
that  the  great  dcfign  of  tkc  gorpel-contiivance,  is  to  exalt  the 
free  irracc  of  Gc»d  in- jEiQs  Christ,  Rom.  iv.  j6.  There- 
fore it  is  of  faith  ^  that  it  might  be  by  grace.  See  Eph.  i.  6. 
and  chap.  ii.  7,  q.  Ail  golpcl-truihs:ccnter  in  Ch  k  ist  ;  fo 
that  to  learn  the  truth  is,  to  learn  Christ,  £ph.  iv.  20. 
And  to  be  truly  taught  is,  to  be  taught  as  the  truth  is  in  Jt- 
»US-^  ven  21.  Ail  djCpcnfations  of  grace  and  favour  from 
bcaveni- whether  ^  nations  or  particular  perfons,  have  fliil 
had  fomething  about  them,  proclaifniag  a  freedom  of  grace  ; 
as  in  the  very  firil  leparaiion  made  by  ^h"  divine  favour, Cain, 
the  elder  brother,  is  rejc£lcd  ;  and  Abel,  the  youni>er. accept- 
ed. This  fhines  through  the  whole  hiftory  of  the  Bible-;  but 
•  as  true  as  it  is,  this  has  Seen  the  point  principally  oppofed  by 
corrupt  nature!  One  may  well  fav,  that  of  all  errors  in  re- 
ligion, fince  Christ,  the  heed  of  the  woinan,  was  preach- 
cd„this  of  woiks,  in  cppofiiion  to  fiee-grare  in  him,  was  the 
ftrft  that  lived ;  and  it  is  hkclv  to  be  the  laft  that  dies. 
There  have  been  vaft  numbeisof  errors,  which  fptung  up, 
one  after  another,  whereof  at  length,  the  voild  bLcame  a- 
fhamed  and  weary  ;  fo  that  thcv  died  cJ^*  But  this  has  con- 
tinued from  Cain,  the  fiift  author  of  this  herofy,  unto  this 
day  ;  and  never  wanted  fomc  that  clave  to  it,  even  in  the 
times  of  greateft  litfht.  I  do  not  without  groun<^,  call  Caia 
the  author  of  it  ;  For  when  Abel  broujjht  the  facuHce  ofa- 
toncrr.ent,  a  bloody  cfftrring  of  the  firfllings  cf  hisr'iock,  like 
the  Publican, yw;'/^;^^  on  his  hrtaji  and  iavin ',  God  be  merci- 
ful  to  vie  a  ^nner,  d\D  ^d^inced  y/iih  his  thaik  offeiing  of 
the  tirH-fruit  of  the  ground,  Gen,  iv.  3,  4.  like    the   prou4 


^^  The  Corrupiion  of 

?harifcc,  with  his  Gcd  I  thank  thee.  For  vrhat  wai  the  caufc 
cf  Cain's  wrath,  and  of  his  niurdtringjof  Abel  ?  Was  it  not 
that  he  was  accepted  of  God,  for  his  work?  G-rn.  iv.  4,5. 
And  whtf/oTfJlixt}  he  him  ?  Bfcaufe  his  own  works  were  evilf 
and  his  brother's  righteous,  1  John  iii.  ea.  That  is  doac  irt 
taitb,  and  accepted  ;  when  his  were  done  without  faith,  and 
therefore  rejected,  as  the  Apoflle  tcachcth,  Heb.  xi.  4.  And 
fo  he  wrote  hi j  indignation  againft  juflification  and  acceptance 
with  God,  through  faith,  in  oppofiiion  to  woiks,  in  the 
bloodof  his  brother,  to  convey  it  down  to  poQerity.  And 
fince  that  time,  the  unbloody  facrifice  has  often  fwimmcdin 
the  blood  of  thofe  that  rcjcfled  it.  The  promife  Miadc  to 
Abraham,  of  thc/ftf^  in  which  all  nations  ftould  be  blcffed, 
was  fo  ovcrcloiulcd  among  his  poUerity  in  E^vpt,  that  the 
generality  of  tnm  nv/  m  nrrc  orflrot  way  of  obtaijiing  the 
bleffing  till  God  himfelf  confuted  their  error,  by  a  fiery  law 
from  mount  Sinai,  zvhich  zuas  added  becavfe  cf  tranfrrej/ions^ 
till  the  Seed Jhcvld  come,  Oal.  iii.  19.  I  need  not  iniift  to  tell 
you,  how  Mofes  and  the  Prophets  had  ftill  much  ado,  to  lead 
the  people  off  the  conceit  of  their  own  righieoufnefs  ;  Deut. 
xi.  is  entirely  fpent  on  that  purpofe.  They  were  very  grofs 
in  that  point,  in  our  Saviour's  time.  In  the  time  of  the  A- 
poftles,  when  the  doftrinc  of  free  grace  was  mod  clearly 
preached,  that  error  lifted  up  its  head,  in  face  of  cleareft 
light  ;  witncfs  the  Epiflle  to  the  Romans  and  Galatians  j  And, 
lince  that  time,  it  has  not  been  wanted  ;  Popery  being  ,thc 
common  fink  of  former  hercdes,  and  this  th^  heart  and  life 
of  that  delufion.  And,  finally,  it  may  be  obferved,  that  al- 
ways as  the  church  declined  from  Jjcr  purity  oihcrwife,  the 
doftrire  of  free  grace  was  obfcured  proportionably. 

3.  Such  is  the  natural  propcnfity  of  man's  heart,  to  the 
way  of  the  Uw,  in  oppofiiion  to  Christ  ;  that,  as  the  taint- 
ed vcflel  turns  the  lafte  of  the  purcft  liquor  put  into  it,  fo 
the  natural  man  turns  the  very  golpel  into  law  ;  and  tr?nf- 
forras  the  covenant  of  grace  into  a  covenant  of  works.  The 
ceremonial  law  was  to  the  Jews  a  real  gofpel ;  which  held 
blood, death,  and  tranflation  of  guilt  hefoie  their  eyct  con- 
tinually, as  the  only  way  of  falvation  :  yet  their  very  table 
t.  e.  their  altar,  with  ihe  fevcral  ordinances  pertaining  there- 
to, Mai.  i.  12.  was  ajnare  unto  them,  Rom.  ii.  9.  While 
they  ufeitto  make  up  the  defc^ls  in  their  obedience  to  the 
moral  law,  and  cleave  to  it  fo,  as  to  reject  Him,  whom  the  al- 
tar and  facrifices  pointed  them  to  as  the  fubftance  of  all  :  e* 
vcn  as  Ilagar,  whofe  it  was  only  to  fcrve,  was  by  their  father 
brought  into  her  mlftrefs's  bed  ;  not  without  a  myftcry  inlhc 
purpofe  of  Govt,  for  ihefe  are  the  tiuo  covenants,  Gal.  »v.  24. 
Thus  is  the  doclriuc  of  the  gofpel  corrupted  by  Papilh,   atid 


the  Will,  '         83 

Ctlier  enemies  to  the  dofclrine  of  free  grace.  And  indeed, 
however  natural  mens  heads  may  be  fet  right  in  this  point, 
as  Turelyas  they  are  out  of  Chki^t,  their  faith,  repeniance 
and  obedience,  fiich  as  thev  ^re,  are  placed  by  them  in  the 
room  of  r  ^  K  I  ST  and  hia  righteoufnefs,  and  fo  trailed  to,  as 
if  by  thefC'they  fulftileda  newlaw. 

4.  Great  is  the  difficulty  in  Adam's  Ton?  their  parting  with 
the  law,  as  a  covenant. of  works.  None  part  with  it  in  that 
refpefi,  but  thefe  .whom  the  power  of  the  Spirit  of  grace  fe- 
parates  from  it.  The  law  is  our  firft  hufband,  and  gets  every 
one's  vixgin  love.  When  Ch  R  1ST  comes  to  the  foul,  he 
finds  it  married  to  the  law,;  lo  as  it  neither  can,  nor  will  be 
married  to  another,  till  it  be  obliged  to  part  v/iih  the  firfl 
hufiiand  as  the  apoftlc  leachcth.  Rom.  vii.  i,  2,  3,  4. 
Kow  that  ye  may  fee  what  fort  of  a  parting  this  is,  con- 
Sder,     ,     ,  •.'     '  :  ,      .   . 

(1.)  It  is  a  death, Rom. vii. 4.  Gal.iii.19.  Intrcatics  will  not 
prevail  with  the  foul  here  ;  it  faith  to  the  firft  huPuand,  as 
Jfluth  to  Naomi,  Th(  Lord  dofo  tom^,  and  mere  alfo^  if  ought 
but  death  part  thte  and  me.  And  here  (Jnners  are  true  to 
tiieir  word ;  they  die  to  the  law.ere  they  be  married  to  Ch  r  1  s  T. 
Death  is  hard  to  every  body  :  but  what  diffi,culty  do  ye  imag- 
ine mud  a  loving  wife,  on  her  death-bed,  find  in  parting  with 
her  hufband,  the  hun>and  of  her  youth,  and  with  the  dear  chil- 
dren (he  has  brought  forth  to  him  :  the  law  is  that  hulLand  ; 
all  the  duties  performed  by  the  natural  men,  are  thefe  chil- 
dren. What  a  flrugole  as  for  life,  will  be  in  the  heart  ere 
they  be  got  parted  ?  I  may  have  occafion  to  touch  upon  this 
afterwards.  In  the  mean  lime,  take  the  Apoftle's  fhort,  but 
pithy  dcfcription  of  it,  Rom.  x.  3.  F(jr  they  being  ignorant 
cf  God'' s  righteoufnefs ,  and  going  about  to  (fiablijh  their  oivn. 
righteoufnefs,  have  not  fulmitted  theif elves  lo  the  righf.ecujnds 
of  God.  They  go  about  to  eftablifli  their  own  righteouruej^,. 
like  an  eagar  difputant  in  fchools,  ieeking  to  eflablifh  the 
point  ill  q'ueUion  :  or  like  a -tormentor,  extorting  a  confeifion 
from  one  upon  the  rack.  They  go  about  to  ertablilh  it  to 
ipake  it  fiand  ;  their  righteoufnefs  is  like  a  houfe  built  upon 
the  fand  ;  it  cannot  ftand,  but  thev  will  have  it  to  ftand  :  tc 
falls,  they  fet  it  up  again,  but  ftill  it  tumbles  down  on  them  ; 
yet  they  ccafe  not  to  go  about  to  make  it  itand.  But  where- 
fore all  this  pains  about  a  tottering  rightcourrcfs  ?  Bccaufe, 
fuch  as  it  is»  it  is  their  own.  What  ails  them  at  Christ'j 
righteoufnefs  ?  Why,  that  would  make  them  free  grace's 
debtors  for  all ;  and  that  is  what,  the  proud  heart  by  no  means 
can  fubmit  to.  Here  lies  the  ftrefs  of  the  .matter,  Pfal.  x, 
4.  The  wicked  through  the  pride  of  his  countenance  wiH 
Tsot  fetk,  to  read   it  without  the  fupplemcar,thai  is,  ic  oibec 


<^  1  The  Corrupttcz  c/ 

terms,  He  cannot  dig,  and  to  6rg  ht  is  ajhamed.  Such  li  the 
flrugglrtrc  the  foul  die  to  the  hw.  But  what  fpcaks  yet 
more  of  this  woful  difpofition  of  the  heart,  nature  oft-iimes 
gets  rhc  tr.adery  of  the  dtfeale  ;  ;  iHfomuch  that  the  foul, 
which  was  like  to  have  died  to  iIk*  law,  while  conviftions 
weie  (liarpand  piercing,  fstally  recovers  of  the  ^4ppy  and 
proir.iGrg  ficknt-fi  ;  and,  what  is  very  natural  cleaves  more 
cloltlv  than  ever  t>  the  law,  even  as  a  wife  brought  hack 
from  the  gates  of  death  would  cleave  to  her  hufb^nd.  This 
is  the  ifTuc  of  «he  cxcicifc  of  many  about  their  foul's  cafe  : 
they  are  indeed  brought  to  follow  duties  more  dofcly  ;  but 
they  ?re  as  far  from  Chr  1ST  ss  ever,  it  not  farther. 

(2.}  Ii  is  a  vifi!ent  deaih,  Rom.  vii.  4.  Ye  are  become  diad 
/o //^e/^ry,  being  killed,  fl.iin,  or  put  to  death,  as  the  woid 
bean.  The  law  itielf  has  a  great  hand  in  thisj  ihc  hufbauti 
givei  the  wou«'d,  G.il.  ii.  19.  1  throu,^k  the  law  am  dead  to 
tfiT  law.  The  foul  that  dies  this  dcatli,  is  like  a  loving  wile 
tnaiched  with  a  rigorous  hufband  :  fhc  does  what  (he  can  to 
pleafe  him.ver  he  is  never  pleafcd  ;  but  toffet'i^harrafTeth,  and 
beat<:  her  till  flie  brake  her  hcait,  ajid  death  fcis  her  free  ;  a* 
vill  afterwards,  mote  fully  appear.  Thus  it  is  made  evident, 
that  mrns  hearts  are  naniralJy  bent  to  the  wav  of  the  law,  and 
lie  cro^s  ro  the  gofpcl-cnnfrivarce  ;  and  fhc  fecond  article  of 
the  charge,  agtinft  you  that  are  unregencraie,  is  verified, 
oam'»lv,  that  ye  are  enemies  to  the  Son  of  GoD. 

^dfy^  Ye  are  enemies  to  the  Spiiii  of  God.  He  irthe  Spi- 
rit of  hohnefi,/,  the  natural  man  is  unholy, and  loves  to  be*fb, 
*cid  fherfore  rffifis  the  Hofy  G'lcjf,  A6ls  vii.  ,51 .  The  work  of 
the  Spirit  is  to  convince  the  world  o^  Jin,  ri/^kieovfiuJSf  and 
jvdfTjnent,  John  xvi.  B,  But  O  howdo  men  Itrive  to  ward  otf 
thefc  conviftions,  as  ever  they  would  ward  ofFa  blow,  thieat> 
fiin^  thrir  lofs  of  a  right-eye,  or  a  right-hand!  If  iheSpirit  of 
the  Lord  dart  them  in,  fo  as  thev  canr>ot  evitc  them  :  the 
heart  fays,  in  cff  61,  as  Ahab  to  Elijah,  whom  he  boih  hated 
and  feared,  Haji  thou  found  we,  0  mint  entmy  ?  And  indeed 
thev  treat  him  as  an  cnemv,  doing  their  utmoft  to  flrRc  Con- 
vifiiops,  and  to  murder  thefe  harbinger^,  that  come  to  pre- 
pare the  Lord's  wav  into  the  foul.  Some  fill  their  hands 
vit'i  bufinefs,  to  put  ihcir  conviclions  out  of  tht.ir  heads,  as 
Cain,  who  ^ell  a  building  of  a  city  :  fouie  put  thcin  off  with 
delays  and  fair  promifcs,  as  Felix  did  :  fomc  will  (pott  thttn 
a'*av  in  company,  and  fome  fieep  them  away.  The  holy 
Spirit  is  the  Spiiit  of  fan6lihcation  :  whofe  work  is  to  lubduc 
lulls,  and  burn  up  corruption  :  how  then  can  ihjc  natural  man 
"whffe  lufts  arc  to  him  as  his  limbs,  yea,  as  his  Me,  fwl  ot  being 
aa  cneiry  to  him  ? 


the  Will.  Ss 

Lajilw  Yc  are  enemies  to  the  law  of  God.  Tho*  the  nai- 
ural  man  "deilres  to  be  under  the  J^u',  as  a  covenant  of  woiks, 
chufing  that  wav  of  falvatton  in  oppclitipn  to  tht  jr.yfitry  of 
(>HRisr  ;  yet  as  it  is  a  rule  of  lite,  requiring  univeifal  b)li- 
nt'fs,  and  HifcHargincr  all  manner  of  impurity,  he  js  ?n  enemy 
to  it  :  Is  t^oi  fub]'r}  tothf  law  vj God^  ndtherindecdcanbt,  Rom 
vip.T.  For,  f'l.;  'i  here  is  no  unrenewed  man,  who  is  not  wed- 
dc<l  to  (otiic  oi.e  luft  or  other,  which  his  heart  can  by  no  means 
part  wiih.  Now,  that  he  ca!>i»ot  bring  uo  his  inciin^iicns  to 
thehoiV  law,  he  woiild  feign  iwave  the  Ijw  brought  down  to 
His  ii»clinaiioiis  :  a  piain  evidence  of  the  enmitv  of  the  heart 
againll  ir.  /\nd  tiierflore,  ta  dfhght  in  the  Uw  cfGod,  aJUr 
the  inward  m-in,  is  propoTtd  in  t!ie  word  as  a  maik  of  a  gra- 
cious foul,  Rom.  vii.  22.  PI<<1.  i.  £:».  Ii  is  from  this  nat- 
r>il  en-niry  of  the  heirt  agamft  the  law.  chat  all  tne  Phanla- 
jc  il  glcfo  upon  it  have  anfcn  :  wherebv  the  rcmmandment, 
wliich  is  in  it(::lf  exceeding  broad,  h,is  been  made  narrow  to 
the  intent  it  mighl  h":  tlie  more  .-r^recrible  to  tije  natural  dilpo- 
fitlon  of  the  heart.  [3.  )  llic  law  laid  home  to  the  natural  cot- 
icicnce,  in  it?  fpiriludiiy,  irritates  corruption.  1  he  nearer  it 
«o«ics,  nature  nfeth  the  more  aiiainft  it.  la  iha^  cafe,  tt  ik  as 
oil  tothe  fire,  which  infttad  of  quenching  it,  makes  it  tiamc 
the  more  ;■  IVken  the coT.r'.andmeut  cnme^Jin  rnnvcd^  favs  the 
Apottle,  Rom.  vii.  y.'  -What  tealon  can  be  iuli^ncdtci  this, 
r?ut  the  natural  enmity  of  the  heart  agaiull  ir.e  holy  law  i 
Unmortlfisd  corruption,  the  more  it  is  oppofcJ,  the  more  it 
ragt'th.  L°t  us  conclude  then,  th;n  the  i;;iregcnerare  are 
hcart-encmics  to  Gou.  his  Sun,  his  Spirit,  and  his  law;  tiiat 
there  is  a  natural  (!onirariety,oppoiition  and  enmiry  iu  the  wili 
of  man,  to  Goi)  him'clf,  and  his  liolv  will.     '■" 

Fifthly^  There  is,  in  the  will  of  msn,  contumacv  againft 
the  Lord.  \sl\\\\  will  is  naiuraU/  wilful  in  an  evil  courio^ 
He  will  have  hrs  will,  though  it  ihould  ruin  hirn  ;  it  is  witii 
•  him,  as  wirh  the  leviathan,  Job  xli.  29.  Dirts  are  ceUKtcd  as 
Jiuhble;  hetau'^hctkcttiujliaking  if  ojpcar.  'liieLoRD  call* 
to  him  by  his  \vord,  fays  to  him,  as  P.lil  to  the  jaylor,  wheu 
he  was  about  to  kill  himself,  Do  thyj'elf  ro  harm.  Sinneis, 
Way  will yc  die  ?  E/ck.  \vn\.  31.  But  thcv  will  not  hearken, 
Every  one  turneth  to  h'S  rj!'i'fi\as  the  korfc  rup.ith  into  the  iaitic 
Jer.  viii.  6.  We  h^ve  a  piwrn^le  of  life '1:1  form  ot  a  rom- 
niand,  Prov  iv.  4:  'Keep  my  co.7/mandmcnts  and  /izr  :  it  f^tcaka 
impenueiit  finners  to  be  Icit-deftroveis,  wilful  fdi-mui- 
dercn.  Tliey  franrgrcr«  the  command  of  living  ;  as  it  one'* 
fervent  fhould  wilfully  ll.irve  himfelf  to  death. w,-'ettl'iv  drink, 
up  a  cup  of  poifon,  which  hts  mailer  commands  him  to  forbear: 
even  fo  do  ihey  :  they  will  not  live,  they  will  die.  Proverbs 
viii.  36.     Ail  ih^y  ihxt  hate  me  /owf  dc&th,     O  what  a  h^artu 


}  86  The  Corruption  of 

this  !  It  is  a  flony  heart,  Ezck.  xxxvi.  og.  hard  and  tnflexiplc, 
as  a  {lone  :  rhcrcics  melt  it  not,  judgments  break  it  not ;  yet 
it  will  break  ere  it  bow.  It  is  an  infenfible  heart  ;  tho*  there 
be  upon  the  finncr  a  wei|jfht  of  fin,  which  makes  the  earth  to 
(larger  ;  ahhough  there  is  a  weight  of  wrath  on  him,  AvhicK 
ijiakci  the  devil  lo  tremble:  yet  he  goes  lightly  undcrihc  bur- 
den ;  hrfecis  not  the  weight  more  than  a  ftonc  :  tiU-the  fpiiit 
of    the   Lo  R  D  cjuicken  him,  fo  far  as  to  feci  it. 

Lajily,  The  unrenewed  will  is  wholly  perverfc  in  reference 
to  man's  chief  and  higheft  end.  The  natural  man's  chief  end 
is  not  his  God,  but  his  felf.  Man  is  a  mere  relative,  depen- 
dent, borrowed  being  :  he  has  no  being  nor  goodncfs  ongini 
ally  from  himfelf  ;  but  all  he  hath  is  from  God,  as  the  firft 
caufe  and  fpring  of  all  perfcflion,  natural  or  moral  :  depen- 
dence is  woven  into  his  very  nature  ;  fo  that  if  God  fhould 
totally  withdraw  from  him,  be  would  dwindle  intaamere  no- 
thing. Seeing  then  whatever  man  is,  he  is  of  hira  ;  fureiy  in 
vhatBver  he  is,  he  (hould  be  to  him  ;  as  the  waters  whicH 
come  from  the  fea,  do  of  courfc  return  thither  again.  And 
thus  man  was  created,  direftly  looking  to  God,  as  his  chief 
end  :  but  falling  into  fin,  he  fell  off"  from  God,  and  turned 
into  himfelf ;  and  like  a  traitor  ufurping  the  throne,  he  gath- 
crs  in  the  rents  of  the  crown  to  himlelf  :  Now,  this  infers  a 
total  apoflafy,  and  univerfal  corruption  in  the  man  ;for  where 
the  chref  and  laft  end  is  changed,  there  can  be  no  goodnefi 
there.  This  is  the  cafe  of  all  men  in  their  natural  (late.  Pfal. 
xiv.  2,  3.  Tht  Lord  looked  down  t — to  fee  if  there  were  any^  that 
dld—feekGod.  They  are  all  gone  oJide^y/\z.  from  God; 
they  (eek  not  God,  but  themfclves.  And  though  many  fair 
fhrewds  of  morality,  are  to  be  found  amongft  them,  yet  there 
is  ncne  that  dceth  good,  no  not  one  ;  for  though  fomc  of  their, 
fun  well,  they  are  ftill  off  the  way  ;  they  never  aim  at  the 
right  mark.  They  arc  \ovct&  of  their  own/elves^  2  Tim.  iii.  2. 
more  than  God,  vtxit  \..  Wherefore  Jksus  Christ,  hav- 
ing come  into  the  world,  to  bang  men  back  to  God  again, 
came  to  bring  them  out  of  thcmfi'lves,in  tbefirft  place,  Matth. 
Kvi.  05.  The  godly  groan  under  the  remains  of  this  woful 
difpofiiion  of  the  heart  ;  they  acknowledge  it,  and  fet  them' 
felvcs  againftit.in  itsfubiile  and  dangerous infinuations.  The 
unrcgeneratc,  though  moft  infenfible  of  it,  arc  under  the  pow, 
cr  thereof  ;  and  whitherfoever  they  turn  themfclves,they  can- 
not move,  without  the  circle  of  felf;  they  feek  themfclves, 
they  aft  for  themfclves ;  their  natural  civil  and  religious  aftionr 
from  whatever  fpring  ihcy  come,  do  all  run  into,  and  lucci  in 
the  dead  fea  of  felf.  • 

•  Moft  men  are  fo  far  from  making  God    their  chief   end, 
in  their  natural  and  civil  anions  \  thai  in  thcfc  mattcrs,Gop 


The  Confcicnce  ^"j 

is  not  ID  all  their  thoughts.  Their  eating  and  drinking,  ami 
fuch  hkc  natural  achcns,  are  for  thecifelvcs  ;  their  owaplea- 
fure  or  necefhiy,  without  any  higher  end,Zech.  vii.  6.  Dni^ 
ye  not  t§.t  for  your  ftlvei  2  They  have  no  eve  to  the  glory  os 
God  in  tbcle  things,  as  they  ought  to  have,  i  Cor.  x.  31, 
1  hey  do  not  eat  and  drink,  to  keep  up  their  bodies  for  the 
Lokd's  fervice  ;  they  do  ihenj  not,  becaufe  .God  has  faid, 
Thoujhall  net  kill  :  neither  do  thefe  drops  of  fweetnefs  G  o  l. 
has  put  into  the  creature,  raife  up  their  fouls  towards  that  o- 
cear.  of  delight  that  is  in  the  Greater,  tha'  ihey  are  indeed  a 
fi^n  hung  out  at  heaven's  door,  to  tell  mco  of  the  fulnefs  of 
gocdncfs  that's  in  Goo  himfelf,  Aeis  x-.v.  16.  But  it  is  fclf. 
and  not  God,  that  is  fought  in  them  by  natural  men.  And 
what  are  the  unrenewed  man's  civil  atfions,  fuch  as  buying, 
felling,  woiking,  &c.  but  fruit  to  himfelf  i*  Hof.  x.  1.  fo  mar- 
rying and  giving  in  marriage,  are  reckoned  am ongfl  the  fins 
of  the  old  world.  Mat.  xxiv.  38.  for  they  had  nocyctoGoD 
therein,  to  plcafe  him  ;  but  all  they  had  in  view,  was  lopleafe 
themfclves,  Gen.  vi.  3.  Finally,  S;lf  is  natural  nlen's  high- 
eft,  end,  in  their  religious  aftions.  They  perform  duties  for  a 
name,  Matth.  vi,  1,2.  of  fome  other  worldly  intereft^  John 
vi.  26.  Or  if  they  be  more  refined  ;  it  is  their  peace,  and  at 
mod  their  falvation  from  hell  and  wrath,  or  their  own  eter- 
nal happincfs,  that  is  their  chief  and  highe'.l  end,  Mat.  xix. 
16  — 22.  Their  eyes  arc  held,  that  they  fee  not  the  glory  of 
Goo.  They  feck  God  indeed,  but  not  for  himfelf,  but 
for  themfelvcs.  They  feck  him  not  at  all,  but  for  their  own 
welfare  :  fo  iheir  whole  lile  is  woven  into  one  web  ot  prac- 
tical blafpbemy  ;  mahingGoD  the  means,  and  fclf  their  end, 
yea,  their  chief  end. 

And  thus  have  I  given  you  fome  rude  draughts  of  man's 
will,  in  his  natural  ftate,  drawn  by  Scripture  and  men's  own 
experience.  Call  Tt  no  niore  Naonni,  but  Marah  :  for  bitter 
it  is,  and  a  root  of  bitternefs.  Call  it  no  more  free-will,  but 
flavifli  luft  :  free  to  evil,  but  free  from  good,  till  regenerating 
grace  loofe  t'no  bands  of  wickednefs.  Now,  fince  all  mull  be 
-  -wrong,  and  nothing  can  be  right,  where  the  underfianding  and 
will  are  fo  corrupt;  I  (hall  briefly  difpatch  what  remains  as 
fdllow  ofcoarfe,  on  ihe  corruption  of  thofc  prime  faculucs 
of  the  foul . 

The  Corruption  qftheAfeBions,t/ie  Ccnjcunc^ 
and  th e.  Memory .  T/i  e  b ody  fa  rtak t  r  of  th i.\ 
Corruption. 

n I.  The  afFeftior.s  are  corrupted.     The  unrenewed   mar  > 
affetiions  art    wholly    difordered  and    diftempcicd  :  ihev  ^.'t 


88  The  CorrupL^     ^ 

as  the  iinrnly  horre,  ihat  cither  vri  11  no^  receive,  or  violcnfly 
runs  awav  with  f!.c  rtdcr.  S  jm;«n*s  b?art.  naturally  is.  a  m'ty 
ihcT  of  abominations,  Markvii.  oj^  o-^  For  from  within, orA 
of  th'  hfart  o/mm,  pro.co devil  tkoughts,aduUenes^'ornKatiOnSt 
ntjrders,  thtJls,<uvcteouJneJi^  ike.  The  natural  man's  affec- 
tions ate  wreicncdiy  JTiilpl  iCC(^  ;  h?  IS  a  (piritual  monftcr. 
His  heart  is  there, where  his  feet  fliould  be,fixerl  on  the  earth  ^ 
h»s  heels  art- Jifted  up  agnjrft  heaven,  which  hi»  heart  (honl^t 
be  let  on,  Afts  ix.  r,.  H'*  i*ct  is  towards  hell,  his  back  lo- 
vards  heaven  ;  aod  theretofc  God  caJIs  him  «o  turn.  He 
loves,  what  he  Should  hatr,and  hates  what  he  fhould  lov«  :  joyj 
in  what  he  ou ^ht  to  mourn  lor,  anf*  mourns  for  what  he  fhould 
rrjoice  in  :  glorieth  in  his  (barne,  and  is  alhamcd  of  his  glory-: 
abhors  what  he  Qiould  defire,  and  dcfircs  what  he  fhould  ab- 
hor, Prov.  ii.  13,  14,  1^.  Tbcy  fit  the  point  indeed,  as  C%i- 
apbus  did  in  another  caie  who  cried  out  on  the*  AppHlcs  as 
men  thiit  turofdlha  xi^orld  upfide-dotun^  Afls  xvii.  6.  Forlhat 
is  the  work  the  gulpcl  has  to  do  in  the  world,  where  fin  has 
put  all  things  foout  of  order,  that  heaven  lies  under,  andearth 
a-top.  If  the  unrenewed  maa's  alFcfctions  be  fct  on  lawful 
objc6l$,  then  ihey  arc  cither  exce{r7ve,  or  defeOivc.  LawfuJ 
«frjoyinen's  of  the  world  h^ve  fometimes  too  little,  but  rrodly 
too  much  of  them  :  either  thev  get  not  their  due  ;  or,  it  thty 
do,  ir  is  meafure /T'^e/ </<7cy;!^  a-t/  running  oi<er.  Spiritual 
things  havH*  always  too  Imle  of,  them-  In  a  word,  ihcy  arp 
always  in  or  ovft-  ;  never  right,  only  evil.     .       , 

Now  here  is  a  thfe-fold  cord  againft  heaven  and  holinJfs, 
rot  eafily  broken  i  a  blind  nnod,  a.perverfe  will,  and  difor- 
derlv,  diflemperedafFtcfions.  .  The  mind  fwelled  with  Iclf 
conceit,  fays  the  man  fhould  not  ftobp  ;  the  will,  oppofite  to 
the  will  of,  God,  fays  he  will  not  ;  and  the.  corrupt  alFec- 
tions,  rJfing  a^ainU  the  Lord,  in  a  defence  of  the  corrupt 
will,  Us^  he  Ihall  not.  Thus  the  poor  creature  ftands  out  a- 
gninft  God  apd^oodnefs,  till  a  day  of  power  conre,  in  which 
be  1^  m^dc  a  new  creature.  ,  ;  ,1 

JV.  The  conlciencc  is  corrupt  and  defiled.  Tit.  i.  15.     ^^   ,J 
\.  ,.^  ^.  .j    eyp^  |'p3t  f^)]5  one's  convt-rfaiion  with  much    dark-      w 

coiifufion  ;  being  naturally  unahlr  to  do  itk  office  ; 
t...  :  c  Lord, by  Utttngin  a  newliRht  to  the  foul  awaken  the 
con<cienre  ;  it  remains  fleepy  and  una^ive.  Ccnfcicrce  cna 
never  doits  work,  but  according  to  the  light  it  haih^towork 
by.  Wherefore  fc«ing  the  natural  man  cannot  fpint.tally  dif- 
ccrnfp'iitual  things,  iCor.ii.  14.  the  conlciencc  naturally  u 
quite  uieltfs  in  that  point  ;  being  cafl  into  fuch  a  deep  llcep. 
that  pothing  but  a  (aving  illumination  fiom  the  Lonn  c«n 
fct  it  on  work  in  that  matter.  .  The  light  or  the  natural  co'^- 
fcicncc  in  good  and  evil,  Co,  and  duty,  is  vrxy  dcfeaivca'icic- 


the   Confiicncc.  8^ 

fore  tV.o*it  mav  check  forgrolT^ir  fins  ;  vftai  to  the  more  fub* 
til  voriiings  of  fin,  it  cannot  cheek  for  them,  becaurc  it  dif- 
cerni  \hexn  no?.  Thus  conicieuce  Avil!  fly  in  ihe  face  of  nianvt 
if  at  any  time  they  be  drunk,  fwear,  he^lccl  prayer,  or  be  guil- 
ty of  any  grofs  fin  :  who  otheryule  have  a  profound  peace  « 
tho' ihty  live  in  the  fin  of  Qiibclief,  are  OraDgers  to  fptrvtual 
v.'orfliip,  and  the  life  of  f*tith.  And  natural  iighi  heing  biil 
f.nnt  and  larguvfhing  in  rranv  things  which  it  doih  leacb,  con» 
f-tirnce  in  that  cafe  Tnoois  like  a  ftitch  in  one's  fide;  \vh>ch 
quickly  goes  elf;  its  incitements  to  duty,  and  checks  for  and 
itrugglcs  againit  iin,  are  very  remifs,  vhicb  the  natural  man 
cafily  gets  over.  -But  hecaure  there  i$a  ♦aife  h^hr  in  the 
■dark  nvinri,  the  natural  conicicnre  followir^g  the  latre,  will 
call  fvil  good,  and  good  eril.  Ih.  v.  so.  -  Aod  fo  it  i$  nftea 
found  like  a  blind  and  furious  horfc,  which  doth  ^viole«tly 
run  down  h'lrJelf.his  rider,  and  all  that  dojh  come  in  his  way, 
John  xvi.  2.  .  IVhoJoner  kilUth  yott,  u-i'l  think  thit  he  di<ik 
God  Jtr-jice.  .Whe'n  the  HtVairal  confcicfjce  is  awakened  by 
i«he  Spirit  of  convi^iion,.  it  uiil  ir.'.eed  raj^e  and  rcre,  and  put 
the  wnole  man  in  a  drec«ifui  cop'terrafion,  awlui»y  .lumiuon 
till  the  powers  of  ihc  fmil  lo  help  in  a  liratt  ;  make  ihc  llitf 
heart  to  tremble,  and  the  knees  to  bow  ;  t'cithv."  tyesa-wecp- 
ing.the  tongue  a-conffefTlng  ;  and  oblige  the  man  \o  calf  out 
the  goods,  into  the  fea,  which  i:  apprehends  are  like  to  fink 
ihc  Ihip  6f  the  foul,  tho'  the  heart  Hill  goes  after  them.  Biit 
yet  it  IS  an  evil  coufcience,  which  rativcly  leads  to  defpair, 
and  will  do  it  effectually,  as  in  Judas's  cafe  ;  nnlcfs  either 
lufts  prevail  over  it,  toluil  itafleep,  as  in  thecafcof  Telix,  Acls 
xxiy.25.0r  the  blood  of  Cri  r  i^t  prevail  over  it,fpritiklitig  and 
purgini^ii  from  dead  works,  as  liUiw  c^fe  of  aii  irac  con\cris, 
Htb.  IX,    14.  and  X.  53.         ;    ■      "      •   ' 

X<2/?/v,  Even  the  memory  bears  evident  maris  of  this  Cor- 
ruption. ;What  is  good  and- worthy  to  be  minded,  as  it  makes 
buL  {lender  imprtfjion.  fo  that  imprtiTion  e^fily  wear*  off  ;  the 
Hiemory,  as  a  "leiiking  vcflel,  lets  it  flip,  Hrb.  p.  j.  As  a 
fieve  that  is  full,  when  in  the  witer,  lets  all  go  when  it  is  ta- 
ken out  ;  fo  is  .the  meniorv,  with  refpcd  to  lj>iriuial  things. 
But  how  does  it  ret;iin  v/hat  ought  to  be  forgotten  ?  Nau;^hty 
things  fo  bear  in  thcmrdves  upon  it,  that  though  men  would 
fain  have  them  out  of  mind,  yet  thev  liick  there  like  glue. 
However  for^eifol  men  he  in  other  things,  it  is  hard  to  forijet 
rir  jnjury.  So  the  memory  often  fornilhes  new  fuel  to  old 
l;>^ls  ;  tr.akes  men  in  old  a^e  to  rc-aft  the  fins  of  their  youth, 
•"hile  il  prcfents  them  again  to  the  mind  with  delight,    which 

crcupon  licks  up  the  formet  vomit.      And  ihiis  it  is  like  the- 

'cle,   that    letsihrough  the  pure  grain,  and  keep  the  refufe. 

liiii   {ai  of  the  corruption  of  the  fyul. 


^o  Hov)  Mans  Nature 

The  body  itfclfairo  is  partaker  of  this  corruption  and  dc-> 
irlement,  lo  far  a*  it  is  capable  thereof.  Wherefore  the  Scrip, 
ture  calls  it  fioful  fiefli,  Rom.  viii.  3.  We  may  take  this  up 
in  two  things.  (1 .)  The  natural  temper;  or  rather  diftemper 
on  the  bodies  ot  Adam's  children, as  it  is  an  affcft  o\  original 
fin;  fo  it  ba^th  a  native  tendancy  to  (in,  leads  the  foul 
into  fnares,  yea,  is  itfclf  a  fuarc  to  the  foul.  The 
body  is  a  furious  heafl,  of  fuch  metal,  that  if  it  be  not  beat 
down,  kept  under,  and  brought  into  fuhjcdion,  it  will  caftthe 
foul  into  much  fin  and  mifery,  1  Cor.  ix.  27.  There's  vile- 
iicfs  in  the  body,  Phil.  iii.  21.  which  as  to  the  faints,  will  ne- 
ver be  removed,  until  it  be  melted  down  in  a  grave,  and  caft 
into  a  new  moiyld,  at  the  refurrcflion  to  come  forth  a  fpiritu- 
al  body  :  and  will  never  be  carried  off  from  the  bodies  of  thofe 
who  are  not  partakers  of  the  refurreclion  to  life.  («.)  It  fcrvet 
the  foul  in  many  fins.  Its  members  are  inftruments  of  wea- 
pons of  unrighteoufncfs.  wherebv  men  fight  againft  Gdd, 
Rom.  vi.  13.  The  eyes  and  ears  are  open  doors,  by  which 
impure  motions  and  finful  dcGres  enter  the  foul  :  Thetonguch 
a  world  of  th'quky  :  An  unruly  evil,  full  of  deadly  poifon, 
James  iii.  6.  8.  By  it  the  impure  heart  vents  a  great  deal  of 
its  filthinefs.  The  throat  is  an  open  fepulchre,  Kom.  iii.  13. 
The  feet  runs  the  devil's  errands,  ver.  15.  The  belly  is  made 
a  god,  Philip,  iii.  19.  not  only  bv  drunkards  and  rioutous  liv- 
ers, but  by  every  natural  man,  Zech.  vii  6.  So  the  body  natu. 
rally  is  an  agent  for  the  devil ;  and  a  magazine  of  armour  a« 
gainfl  the  Lord. 

To  conclude,  man  by  nature  is  wholly  corrupted  :  From 
the  fole  of  the  foot  even  unto  the  head,  there  is  no  foundncfa 
in  him.  And  as  in  a  dunghill,  every  part  contributes  to  the  cor- 
ruption of  the  whole  ;  fo  the  naturaf  man,  while  in  that  ftatc» 
grows  ftill  worfe  and  worfe.  The  foul  is  made  worfe  by  the 
body,  and  the  body  by  the  foul  :  and  every  faculty  of  the  foul 
fcrves  to  corrupt  another  more  and  more.  Thus  much  for  the 
fecond  general  head. 

Hozv  Mans  Nature  was  corrupted. 

Thirdly,  I  fhall  fhew  how  man's  nature  comes  to  be  thus 
corrupted.  The  heathens  perceived  that  man's  nature  was 
•orrupted;  but  how  Cn  had  entered, they  could  not  tell.  But 
the  Scripture  is  very  plain  in  that  point,  Rom.  v.  te.  19. 
By  one  man  fn  entered  into  the  world.  By  one  man's  difobedi- 
ence,  many  were  made Jinners  Adam's  fin  corrupted  man's 
nature  and  leavened  the  whole  lump  of  mankind.  We  pu- 
irified  in  Adam, as  our  root  was  poifoned,  and  fo  the  branches 
were  envenomed  ;  the  vine  turned  thfvinc  of  Sodom,  and  fo 
the  grapes  became  grapes  of  gall.  Adam,h;  his  hn,  b:rcanc  n.'! 


zvas  Corrupted,  91 

only  guilty, but  corrupt;  &fo  traofmits  guilt  and  corruption  to 
his  pofterity,Geii.v.  o.  Job  xiv  4.  By  his  fiu  he  ftupi  himfell 
of  his  original  rightcoalnefs,  and  corrupted  himfell:  we  were 
in  him  reprcfcntatively,  being  reprelcntcd  by  him,  as  our 
moral  head,  in  the  covenant  of  works  ;  we  were  in  him  fc- 
minally,  as  our  natural  head  ;  hence  we  fell  in  him,  and  by 
his  diiobedience,  were  made  finncrs,  as  Levi,  in  the  loins  of 
Abraham  paid  tithes,  Heb.  vii.  9.  His  Hrft  fin  is  imputed 
to  us  ;  therefore  jullly  are  we  left  under  the  want  of  his  ori- 
ginal righteoulnefs,  which,  being  given  to  him  as  a  common 
perfon,  he  call  off,  by  his  fin  ;  and  this  is  neceffarily  followed 
m  him  and  us,  by  the  corruption  of  the  whole  nature  ;  rigb- 
teoufncfs  and  corruption  being  two  contraries,  one  of  which 
xnuft  needs  always  be  in  man  as  a  lubje£l  capable  thereof. 
And  Adai»,  our  common  father,  being  corrupt,  wc  are 
fo  too  ;  for,  fy/io  can  bring  a  clean  tkiug  out  of  an  urt- 
cUah? 

Although  it  is  fufficient  to  evince  the  righreournefs  of  this 
difpcnfation,  that  it  was  from  the  Lord,  who  doth  all  things 
well  ;  yet  to  filencc  the  murmuiings  of  proud  nature, let  ihefe 
few  things  further  be  confidered.  (i.)  In  the  covenant  whcr- 
in  Adam  rcprefented  us,  eternal  happniefs  was  promifed  to 
him  and  his  pofterity,  upon  condition  of  thij,  that  is,  Adam's 
perfcft  obedience,  as  the  rcprefentative  for  all  mankind  ; 
whereas,  if  there  had  been  no  covenant,  they  could  not  have 
pleaded  eternal  life,  upon  their  moft  perfecl  obedience,  bu^ 
might  have  been,  after  all,  reduced  to  nothing,  notwiihftan- 
ding,  by  the  natural  juftice,  they  would  have  been  liable  to 
God's  eternal  wrath,  in  cafe  of  fin.  Whoin  that  cafe  would 
rot  have  confented  to  that  reprelentation  ?  (2.)  Adam  had 
a  power  to  ftand  given  him,  being  made  upright.  He  was  as 
capable  to  ftand  for  himfelf,  and  all  his  pofterity,  as  any  after 
him  could  be  for  themfelves.  This  trial  of  mankind,  in  their 
liead,  would  foon  have  been  over,  and  the  crown  won  to 
them  all,  had  he  flood  ;  whereas,  had  his  pofterity  be?n  inie- 
pendent  on  him,  and  every  one  left  to  aft  for  himfelf,  the  tri- 
al would  have  been  continually  a-carrying  on  as  men  came 
into  the  world.  (3.)  He  had  natural  affeftions  the  ftrongeft 
to  engage  him,  being  our  common  father.  (4.)  His  one  ftock 
was  in  the  (hip,  his  all  lay  at  ftake  as  well  as  ours.  He  had 
no  feperate  intereft  from  ours  ;  for  if  he  forgot  ours,  he  beho- 
ved to  have  forgot  his  own.  (5.}  If  he  had  flood,  wc  ihould 
have  bad  the  light  of  his  mind,  the  righteoufnefs  of  his  will, 
and  holinefs  of  hisaffeftipns,  with  entire  purity  tranfmitied 
nnto  us  ;  wc  could  not  have  fallen  ;  the  crown  of  glory,  by 
his  obedience,  would  have  been  for  ever  fecured  to  him  and 
his.     This  is  evident  from  the  nature  of  3  federal  reprcCinta- 


92  Mans'  Nature  CornipkJ, 

tion  ;  and  no  reafon  can  be  given  why,  feeing  wc  are  lofl  by 
Adam*s  fin,  we  fhould  not  have  bren  (aved  by  hi*  obedience. 
On  the  other  hand,  it  is  reafonablc  that, he  falling,  welbouid 
with  him  bear  the  lofs,  '  Lj/liv^  Such  as  quarrel  this  drfpcri- 
iation,  rruft  rcnouncr  their  part  in  Ch  B  1ST  ;  lor  wc  arc  no 
otherwise  made  finncrs  by  Adan>,  than  we  are  made  nj'.htcoii* 
by  C>iRiST  ;  from  uhom  wc  have  both  imputed  ant)  -.n her* 
rnt  rtghtcoiirr.tfs.  Wc  no  mere  Hi»de  cHo-ce  of  the  (eiond 
Adam,  for  our  Head  ai'd  ft  pnrrcntaiive,  in  the  fccond  cove- 
nant than  we  did  of  thf  jiift  A(^am  in  the  firft   covenant. 

Let  ncfiC  M'ondcr  that  luch  an  hc»rrib!c  '  change  would  be 
brouaht  on'by  one  Caofour  firll  parenrs,  for  thcitby"  ihev 
furnrd  away  from  Gob,  nsThe»r  chief  end  ;  which  n«;ce(rari- 
ly  infers  ah  unt^'crfal  d'*pr^vaiion.  Their  fin  wis*  compitca- 
tiorv  of  tvils,  a  total  apoftjcy  from  God,  a  violjtlon  of  the 
uIjoIc  l<»v^.  By  it  they  broke  ali  the  ten  commi»nd$  at 
once.  ^  (j.)  They  chofe  new  gods.  They' nude  tl/eir  btlly 
their  god,  by  'heir  fenfualitv  }  fcif  thblr  god  By  their  imbt- 
tion  J  yea,  and  the  dcVil  their  Gon,  believing  him,  arid  tlil- 
hel-eving  th€?r  Maker.  ♦9.  )  Though  ihcy  rece'ivet*,  yet  IheV 
oolcrved  nor  that  ordinance  of  G<>i),  about  the  fof^biddcri 
fru!».  They"  contemned  that  or<*inaiicc  (o  plainly  c.^joinc'd 
them,  2nd  would  needs  carve  out  to  thrmfrlvcs,  how  lo  fervc 
thr  Lon  D.'(^.}  They  took  the  name  of  the  Lukd  their 
Goi>  in  VTin  ;  Qcrijifloff  his  attributes,  his  juflice,  truth,  pow- 
er, &c.  They  gro^^ly  profaned  that  facram^nial  tree  j  abuled 
his  word.Dy  notgivmg  credit  toil  ;  abuied  that  croaiuveot  Pis, 
which  they  fhould  not  bftve  touched,  and  violently  mi!con- 
firucd  his  providence  ;  «is  if  God,  by  forbidding  them  that 
tree,  had  been  flanging  in  the  'way  *of  their  happmels;  and 
therefore  he  fuffcred  thctr  not  to  cfcape  his  righteous  judg- 
ment. (4.)  They  remembered  not  the  Sdbb^th,  to  keep  ic 
hoiv  ;  but  put  ihemlcl'.es  out  of  a  condition  to  ietvc  Go  o  a- 
right  on  his  own  dav.  '  Neither  kept  they  that  n2ic  of  holy  reil, 
whereip  God  hjd  put  them.  (3  }  They  c^O  *>ir  ihcir  rela- 
tive duties  ;  Eve  forgets  herfelf,  ^ind  aC^s  wiihout  adv.te  of 
her  hufbiiid,  to  the  ruin  of  both  ;  Adaminfiead  of  admonifh- 
ing  her  to  repent,  yields  to  ihe  tcmpr^tion,  &.  conhnns  her  in- 
lier  wickcdn'.ls.  Thov  forgot  all  duty  10  their  pofferiiy.  They 
]>onour<d  not  their  Father  in  heaven  ;  and  therefo'c  tUcir 
d;»ys  were  nor  lonp  in  the  land  which  the  Lord  their  Goi) 
gave  ihtin.  (6  ;  Thev  ruinerl  thciiifelves,  .»nd  ail  ihc'r  pof- 
tr-riTv.  ^7.)  Gjve  up  themlclves  to  luxury  and  Icnfu^liiy. 
(8)  Took  away  what  wr.s  not  th^ir  own,  atainll  the  exprefu 
will  of  ihc  Rre!»r  owner.  (9.)  They  bore  fallc  wunel>,  anJ 
lied  againft  the  L'jro,  before  angels,  devil.,  and  one  auorh- 
tr  ;  in  effctt  giving  out  that  ibcy  wcic  Iiaiuly    dealt 


Corrup:::r,  cj  Katurc  applied.  5-3 

t>iiit  heaven  grudged  their  happiccfs.  (lo)  They  were  dif- 
conrcnt  with  their  lor,  and  covered  an  evil  covetotifnefs  to 
their  houTe  j  which  ruined  both  iKe:n  atid  theirs.  T'aj.%  was  the 
linage  of  GoU  on  man  defaced  ail  at  once. 

The  Dc^^rine  of  the  Cor'ruptior.  cf  K^ititrc  cp- 
plied.     . 

Ui",  I.  For  inibrmation.  Is  man's  nature  wbo'i'y  corrupt- 
ed i  Thfn, 

i.  No  wonder  the  grave  open  as  devouring  irourh  for 
u^,  a?  focn  as  the  vomb  hath  cafi  us  forth  ;  and  that  the  cra- 
dle be  turned  into  a  coffii,  ip  rccieve  ihe  corrupt  lurfip  :  tor 
we  are  all,  in  a  fpirituai  fenfe,  dead-born;  yea,  and  filthy, 
Pfal.  x'lv.  3.  noifo.ne,  rack,  anu  iliaKiag  as  a  corrupt  thing,  as 
the  ward  imports.  Let  us  not  complain  of  the  mifrnes  wc 
are  expofed  to  at  our  entrance. nor  of  the  continuance  ofthein, 
while  we  arc  in  the  world,  Heie  is  the  vrnom  that  has  poi- 
foned  all  the  Iprings  of  earthly  erjoyments  we  have  to  drink 
of.  It  is  the  corruption  of  man's  natuie,  that  brings  forth  all 
the  miferies  of  hwman  life  iti  charcbes,  datei,  fainilies;  ia 
ihens  fouls  and  bodies. 

2.  Beheld  here,  as  in  a  glafs,  the  fprln^  of  all  the  wifked-. 
ftefs,  Drofdiiitv,  and  formality  in  the  world  ;  the  fource  of  all 
the  diforders  in  thv  o^vn  heart  and  life.  Every  thing  a6h  like 
itfelf,  agreeable  to  its  own  nature  ;  and  fo  corrupt  man  acts 
corruptly.  You  need  not  wonder  at  the  fiofuLiefs  ofvour 
own  heart  and  life,  nor  at  the  finfuh^efs  and  perverfene's  of 
others  ;  if  a  man  be  crocked,  he  cannot  but  halt  ; 
and  if  the  clock  be  fet  wroiig,  how  can  it  point  the  hour 
righr.  _    - 

3.  See  here,  why  fin  is  fo  pleafont,  and  religion  fuch  a  bur, 
den  to  carnal  fpirits  :  fin  is  aaiural,  holincfs  not  lo.  Oxen 
cannot  feed  in  the  fea,  nor  fi3ies  in  the  fruitful  fields.  A 
fwinc  brought  info  a  palace,  woijld  get  away  again,  tt> 
wallow  in  the  mire.  A  corrupt  nature  tends  even  to  impu- 
rity. 

4.  Learn  from  thisths  nature  and  neceHIty  of  regeneration. 
Firjl^  This  difcovers  the  nature  of  regeneration  in  thefe  two 
thinj^s,  (1.)  It  is  rot  a  paitial  but  a  total  change,  tho'  iinper- 
fc£l  ill  this  life.  Thy  whole  nature  is  corrupted,  and  there- 
fore the  cure  muft  go  thro'  every  part.  Regeneration  makes 
not  only  a  new  head  for  knowledge,  but  a  new  hcair,  and  ntw 
atfe6iion$  for  huiinefs.  All  things  becorm  n:xj^  ^  Cor.  v.  i*. 
a  one  having  received  many  wounds  ;  (hould  be  cured  of 
ehcm  ail,  (avc  one  only,  he  might  bleed  to  death  by  that  one 
as  well  as  a  iboafand.     So  if  ihs  change  go  cot  through  th-s 


94  '^hc  Doclrine  of  the 

lArhole  man  it  is  nadght.  (2.)  Il  i$  not  a  change  made  by  homad 
indiifiry.bui  by  the migbty  power  of  the  Spirit  of  God. A  maa 
liiuft  be  born  of  the  Spirit^  John  iii.  5.  Accidental  difeafe* 
may  be  cured  by  men,  bat  thefe  which  are  natural,  not  with- 
out a  miracle,  John  ix.  38.  The  change  brought  upon  men 
by  good  education,  or  forced  upon  thenn  by  a  natural  coij- 
fcicnce.tho'  it  may  pafs  among  men  for  a  faving  change,  it  is 
not  fo  ;  for  our  nature  is  corrupt,  and  none  but  the  God  of 
nature  can  change  it.  Tho'a  gzrdintr  in  grafting  a  pear-branch 
into  an  apple-tcce,  may  make  the  applc-trcc  bear  pears,  yet 
the  art  of  man  cannot  change  the  nature  of  the  applc-trce  ; 
fo  one  n>ay  pin  a  new  life  to  his  old  heart,  but  he  can  flever 
change  tbc  heart.  Sicondly^  This  alTo  fhcws  the  neccincy  of 
regeneration.  It  is  abfolutcly  nccefTary  in  order  to  falvation, 
John  iii.  3.  Except  a  man  be  bom  again ^  he  cannot  Ji-e  the 
hinj^dom  ofGod,  No  unclean  thing  can  enter  the  new  Jerur 
falcm  ;  but  thou  art  whollv  unclean,  while  in  thy  natural 
flate.  II  every  mcnhbcr  of  thy  body  Were  disjointed,  each 
joint  behovcdto  be  loofcd,  ere  the  members  could  be  fet 
right  again.  This  is  the  cafe  of  thy  foul,  as  thou  haft  heard  ; 
and  therefore  thou  mOft  be  born  again  ;  elfe  thou  fiialt  never 
fee  heaven,  unlcfs  it  be  far  off,  as  the  rich  man  in  hell  did. 
Becievc  not  thyfelf  :  nomercy  ofGoD,  nobloodofCH  R  isT 
will  bring  thee  to  heaven,  in  thy  unregenerate  ftate  :  for 
God  will  never  open  a  fountain  of  mercy,  to  waOi  away  bi* 
own  holinefs  and  truth  :  nor  did  Christ  (hed  his  precious 
blood,  to  blot  out  the  truths  of  Go n,  or  to  overturn  God's 
mcafures  about  the  falvation  of  finners.  Heaven!  What 
would  ye  do  there, that  are  not  bqrn  again  i*  Ye  that  are  no  wavs 
fitting  for  Christ  the  head.  That  would  beaflraiigc  fight, 
a  holy  head  and  men»bers  wholly  corrupt  !  a  head  full  of  irea- 
fores  of  grace,  members  wherein  are  nothing  but  treaTures  of 
wickedncfs  !  a  head  obedient  to  death,  and  heels  kicking  a- 
gainft  heaven  !  Ye  are  no  ways  adapted  to  the  fo- 
cicty  above,  more  than  beafts  for  converfc  with  men.  Thou 
aft  a  hater  of  true  holinefs  :  and  at  the  firft  {ight  of  a  faint 
there,  would  cry  out,  Hafi  thou  found  me^  0  mine  enemy  f 
Nay,  the  unrenewed  man,  if  it  were  pofFible  he  could  go  to 
heaven  in  that  llate,  he  would  no  oihcrwilc  go  to  it,  than 
now  he  comes  to  the  duties  ofholinefsjihat  is, leaving*  his  heart 
behind  him. 

Use  II.  For  lamehtatioa.  Well  may  we  lament  t"hy  cafe, 
O  natural  man,  for  it  is  the  faded  cafe  one  can  be  in,  out  of 
hell.  It  is  time  to  lament  for  thee  ;  for  thou  art  dead  already^ 
dead  while  thou  liveft  :  thou  carrieft  about  with  ibec  a  dead 
foul  in  a  living  body  ;  andbecaufe  thou  art  dead,  thou  canft 
not  lancnt  thy  own  cafe.     Thou  *art  loathfomc  ia  the   iight 


Corruption  of  Natwe  applied.  95 

ct  God  ;  for  thou  art  altogether  corrupt.  Thou  haft  no 
good  in  thee;  ihy  foul  is  a  mafs  of  darknefs,  rebellion,  and 
vilcncfs  before  the  Lord.  Thou  rhinkeft,  perhaps,  that 
thou  hafi  a  good  heart  lo  God,  good  inclination,  and  good  de- 
fires  ;  but  God  knows  there  is  nothing  p;ood  in  thee,  but  every 
ifnaginaiion  of  thine  heart  is  only  evil.  Thou  canft  do  no  good, 
thou  cand  do  nothing  but  fm.     For,    •» 

/"/ry?.  Thou  art  the frrvant  cffriy  Rn^.  vi.    17.  and  th 


ere- 


^K)it  free  from  ri^hlcc-.tjnrjs^  ver.  eo.  Whatever  righiecufners 
be,  poor  fouls,  thon  art  tree  of  it  ;  thou  doft  not,  thou  canft 
not  meddle  with  it.  'Ihoii  art  under  the  dominion  of  fin,  a 
dominion  where  fightcoufnels  can  have  no  place.  Thou  art 
a  childand  fervant  of  the  devil,  iho'  thou  be  neither  wizzard 
nor  witch  :  feeing  thou  art  yet  in  the  ftate  of  nature.  Johnviii, 
44.  Ytarc  of  your  fat  kfr  the  devil.  And  to  prevent  any 
miftake,  conGder,  that  fin  and  fatan  have  two  forts  of  lervants, 
{i.}  There  arc  fome  employed,  as  it  were,  in  conrfsr  work: 
thofe  bear  the  devil's  mark  in  their  fore-heads,  having  no  form 
of  godlinefs ;  but  are  profane,  grofly  if;norant,  mere  moralifls, 
not  fo  much  as  performing  ilie  external  duties  of  religion,  but 
living  to  the  view  of  the  world  ;  as  fons  of  earth,  only  minding 
earthly  //i:>/^5,Phil.iii.  19.  (2.)  There  are  fome  employed  in  a 
more  refined  fort  of  fervicc  to  fin,  who  carry  the  devil's  marPf 
in  their  right  hand  ;  which  they  can,  and  do  hide  from  the 
view  of  the  world.  Thcfe  are  clofe  hypocrites,  who  facrific.e 
as  much  to  the  corrupt  mind,  as  the  other  to  the  fleih,  Eph. 
ii.  3.  Thefe  are  ruined  bv  a  more  undifcernable  trade  of  fin  j 
pide,  unbelief,  felf-fccking,  and  the  like  fwarni  in,  and 
prey  upon  their  Lorrupicd,  wholly  corrupted  fouls.  Both  are 
fcrvantyof  the  fame  houfe  ;  the  latter  as  far  as  the  former  from 
rightcoufnefs. 

Srcordly,  How  is  it  poffiblc  tliou  fhouldft  be  able  to  do  any 
good,  thou  whofe  nature  is  wholly  corrupt  ?  Can  fruit  grow 
where  there  is  no  root  ?  Or  can  there  be  an  cffeft  without  a 
caufe  ?  Can  the  fig-tree  bear  olive  berries?  cither  a  vine  figs. 
If  thy  nature  be  wholly  corrupt,  as  indeed  it  is,  all  thou  doft 
is  certainly  fo  too;  for  no  erfeflcan  exceed  the  virtue  of  its 
caufe.  Can  a  corrupt  tree  briv.g  forth  good  fruit  ?  Maith, 
vii.  18. 

Ah  !  what  a  miferable  fpeftacle  is  he  that  can  do  nothing 
but  fin  ?  Thou  art  the  man,  whofoever  thou  art,  that  art  yet 
in  thy  natural  uate.     Hear,   O  finner,  what  is  thy  caufe. 

Firjl^  Innumerable  fins  compafs  thee  about.  Mountains  of 
guilt  are  iying  upon  thee.  Floods  of  impurities  ovcrwhelni 
thee,  Li^'ing  lulls  of  all  forts  roll  up  and  down  in  the  dead 
fea  of  thy  foul  ;  where  no  good  can  breathe,  becaufc 
'^  the  corruption  the'c     Thy  lips  are  unclean  ;    the  opening 


£)C  .  .      i.vc,   ^.Hr.n;  cj  Cut 

of  ihy  mouth  is  as  the  opening  of  an  unripe  j^rave,  fuW  of 
flench  ai»d  rotienncfs,  Rom.  iii,  13.  :  Their  throat  is  an  open 
fipulchie^  TKv  natural  s^^ions  are^iin.  for  when  ye  did  eat^ 
and  when  ve  did  drink,  did  not  ve  eat  /or  youtJelves,and  driuk 
Ji)r yvurje'ves  \t  Zech-^ii:  6.  Thv  civil  a£ti<2ps  are  fin,  ?/ov, 
xxi.  4.  The  plowing  oj  ihfzuick'd  is  fin.  .  '  Thy  religious  ac- 
»i<Mis  aic  6m,  Prov.  xw.  H.  Thejacrijice  cf  the  wicked  is  an  a- 
ia'jfnctioti  tc  the  Ix}id.'i>!'TUc  thoughts  and,  imaginations  of 
ihv  hearr,  are  only  cv.l.  A  deed  may  he  foon  done,  a  word 
fnon  Cpoiteii,  a  thought  fwifiiy  paffcrh  thr&'  ihe  heaii  ;  but 
each,  is  an  Item  in  ihy  accounts.  O  fad  reckoning  !  as  tnAiVf 
thoughts,  words,  aflio^s  ;  as  mary  fins.  The  longer  thou  liv- 
*fl,  thy  accounti  fArcU  the  more,  .  Should  a  tear  l>c  dropt 
tor  tvery  fin,  thine  beai  behoved  to  be  waters, -and  thine  eyc# 
a  fountain  of  tears ;  for.  nothing  but  fin  comes  from"  thee. 
Thy  heart  frames  nothing  but  evil  iraa;jin3iiens  ;  there  is  no- 
thing in  thy  iifc,  but  what  ii  framed  l«y  thine  hcait;  and 
therefore  there  is  nothing  in  thy  heait  or  iifc  but  evil,    .. 

Secondly^  All  thy  religioji,  if  thou  haft  any,  is  loti  labour; 
as  to  acceptance  with  God,  or  anv^  favmg  cfFecl  to  thytclf. 
Art  th&u  yet  in  thy  natural  ftaft  }•  Truly  then  thy  duties  arc 
fins,  as  was  jtift  now  hinted.  Would  not  the  bcftwlne  be 
lothfome  in  a  veffel  wherein  there  iii  no  pieafurePSo  is  the. 
rrligicn  of  an  uniegenerate  man.  Under  the  law,  the  gir- 
inent  which  the  flefh  of  the  facrificc  was  carried  in,  though 
it  louchtd  other  things,  did  not  make  them  holy  j  but  he  ihac 
was  unclean  touching  any  thiiig,  whether  comruon  or  facred, 
made  it  unclean.  .  Even  fo  thv  duties  cannot  make  thy.  cor- 
rupt Coul  holy,,  tho'  they  in  ihemlcivcs  be  good  ;  but  thy  cor- 
TUpt  heart  defiles  them  and  make  them  unclean.  Haggar  ii. 
12,  13,  14.  Thou  waft  wont  to  divide  thy  works .  into  two 
fcrts  ;  feme  good,  fome  evil  ;  but  thou  mud^ount  again  and 
put  them  allunder  one  head  ;  for  God  writes  on  them  -all, 
cn/y  evil.  This  is  Umentable:  It  will  be  no  wonder  to  fee 
thofe  begin  harveft,  who  fo?d  their  hands  to  flcep  in  feed- 
i-me  ;  but  to  be  labouring  with  others  in  the  fpiing,  and  yet 
have  nothing  to  reap  when  the  harveft  comes,  is  a  very  fad 
cafe  ;  and  will  be  the  cafe  of  all  profclfors  living  and  dyiu^; 
in  their  natural  ftate. 

Lajily.  Thou  canft  not  help  thyfclf.  What  canft  thou  do 
to  take  away  thy  fin,  who  art  wholly  corrupt  ?  Nothing  trulv^ 
but  fin.  If  a  natural  n>an  begin  to  relent,  drop  a  tear  for  hi» 
fm,  and  reform,  prefenily  the  corrupt  heart  apprehends  at 
leaft,  a  merit  of  congruity;  he  has  done  much  himfelf,  be 
thinks,  and  God  cannot  but  do  more  for  him  on  that  ac- 
couat.  I;i  the  mean  time  he  toes  nothing  but  fin;  fo  thai  the 
congruous  merit  is   the    leper  that  lauft  be  put  out   of   the 


Corruption  of  Nature _  applied.         97 

ramp:  the  dead  foul  burled  out  of  fight:  and  the  corrupt 
lump  caft  into  the  pif.  How  oanO  rhou  think  to  recover 
thvfelf  by  anv  thing  thou  canft  do  ?  Will  raua  and  filth  wjfh 
out  filthinefs  ?  and  wilt  thou  pur»e  out  fin  by  finning  r  Jqi^ 
took  a  potfherd  to  fcrape  himfe'if,  bccaufe  his  hands  were  a« 
full  of  boiis  as  his  body.  This  is  the  cafe  of.thv  corrupt 
foul;  not  to  be  recovered  but  bv  Jfcsus  Christ,  whofc 
jRrength  was  dried  up  like  a  potfbetd,  Pfal.  xxii.  15.  Thou 
art  poor  indeed,  extremely  miferable  and  poor,  Rev,  iii.  17, 
Thou  haft  no  fhelicr  bat  a  refuge  of  lies  ;  no  garment  for 
thy  foul,  but  filihv  rags;  nothing  to  nourifh  ii  but  hafks  that 
cannot  latisfy.  More  ihao  that,  tho«  haft  got  fuch  a  bruife 
in  the  loios  of  Adam,  which  is  not  yet  cured,  that  thoa  art 
without  llrengih,  Rom.  v.  6.  unable  to  dt)  or  work  for  x.\\\^ 
felf ;  nav,  more  than  all  this,  thou  canft  not  lo  much  as  feek 
aright,  but  liejl  hdplip^  as  an  infant  txpofcd  in  the  openjicldl 
Ezek.  xvi.  5.       . 

Use  III.  I  exhort  you  to  believe  this  fad  troth.  Alas, 
;t  is  evident,  it  is  very  little  believed  in  the  world.  Few  arc 
concerned  to  get  their  corrupt  converfatioa  changed  ;  but  few- 
er, by  far,  to  get  their  nature  changed.  Mofl  men  know  noc 
what  they  arc,  nor  what  fpirit*  they  are  of;  tiwy  are  as  the 
eye,  which  feeing  many  things,  never  fees  iffclf.  Bat  until 
ye  know,  everyone  the  plague  of  his  own  heart,  there  is  no 
hope  of  your  recovery.  Why  will  ye  not  believe  it  .''  Ye 
Jbave  plain  fcripturc-tcdiraony  for  it  ;  but  you  aie  lolh  to  en- 
tertain fuch  an  ill  opinion  of  yourfelves.  Alas  !  that  is  the 
nature  of  yourclifcafc,Rev,i»i.i7.  Thuu  kncweji  notjfiat  then 
art  wretchid^  andmiferabU^  and  P^or^  and  blind,  and  nak^d. 
Lord  open  their  eyes  10  fee  it,  before  they  die  of  it,  and  in 
hell  lift  up  their  eyes,  and  fee  what  ihey  will  not  fee  now. 

I  (hall  Glut  up  this  weighty  point  of  the  corruption  of 
man's  nature,  with  a  few  words  to  another  do6\iine  from  the 
text. 

DocT.  Qod  takes  fptcial  notice,  of  ow  natural  ccrri.pti.m^ 
or  iKt  fn  oj  cur  nature.  This  he  tcft4n{'4  two  ways,  1.  B^ 
his  word,  as  in  the  text,  God  /aw  that  every  imagination  of 
the  thoughts  ofvtcn's  heait,  was  only  evil  continuaU',\  fee  Pfal. 
xiv.  2,  3.  e.  By  his  work*  Go D. writes  his  particular  notice 
of  it,  and  difpleafure  with  it,  as  in  many  of  his  works,  fo  e- 
fpecially  in  thcfe  tvo :.  .  • 

').)  In  the  death  of  the  infant  cl^ildrcn  of  men.  Manv 
miferies  they  have  been  cxpofed  to  ;  they  were,  drowned  in 
the  deluge,  confumcd  ia  Sodom  by  fere  and  brimftone  ;  thev 
have  been  flain  with  the  fword,  daihed  againUihe  fTon"?,  snd 
yp  ftill  dying  ordinary  deaths.  What  iwbe  c 
G 


o8     Mens  overlooking  tfie  Sin  of  Nature; 

this?  On  what  ground  doth  a  holy  GoD  thus  purfuc  themr 
Isit  the  fin  of  iheir  parents  r*  That  may  be  the  occafion  of 
the  Lord's  railing  the  proccfs  againd  ihcin  ;  but  ir  mud  be 
fhcir  own  fm,  thst  is  the  ground  of  the  lentence  pafling  on 
ihcm  }  for,  the  foul  that  finnetli,  it  /hail  die,  faith  Go  o.Eick. 
xviii.  4.  Is  it  their  own  actual  iin  t*  They  have  none.  But  as 
men  do  with  toads  and  fcrpents,  which  ihev  kill  at  firll  fight, 
before  they  have  done  ^ny  hurt,  bccaufe  of  their  vcnerobus 
nature  ;  fo  is  it  in  this  cafe. 

(2.)  In  the  birth  of  the  elc^  children  of  Goq.  When 
fhc  Lord  is  about  to  change  their  nature,  he.  makes  the  fTa 
of  their  nature  lie  heavy  on  their  fpirits.  When  he  minds 
to  Ici  out  the  corruption,  the  lance  RCts  full  depth  in  ih'-ir 
fouls,  reaching  1 7  the  root  of  fin,  Rom.  vii.  7,  8,  9.  The 
fieOi,  of  corruption  of  nature  is  uierccd,  being  crucified,  as 
well  as  ill e  affections  and  iufts,  Gal.  v.  2.\. 

Use.  hzi  u^  then  have  a  fpecial  eye  upon  the:  forruptioo" 
and  fin  of  our  nature.  God  fees  it  ;  O  that  we  faw  it  tod, 
and  that  Cn  were  ever  be.'bre  us  !  What  avails  it  to  notice 
other  fins,  while  this  mother-fin  is  not  noticed  ?  Turn  your 
eves  inward  to  the  fin  of  your  nature.  It  is  to  be  feared, 
many  have  thiv  work  to  be^in  yet ;  that  they  have  fiiut  the 
door,  while  the  grand  thcif  is  yet  in  the  houfe  undifcovcred. 
I'his  is  a  weighty  point }  and  in  the  handling  of  it, 

I.  I  (hall,  for  convic\ion,  point  at  fome  evidence  of  menj 
overlooking  the  fin  of  their  nalure.whichyet  the  Lo  r  d  take* 
particular  notice  of.  (i.)  Mens  looking  on  themfelvcs  with 
fuch  confidence,  as  if  they  were  in  no  hazard  of  grSfs  fins. 
Many  would  take  it  very  heinouft)',  to  get  fuch  a  caution,  as 
Christ  gave  his  Apoftlcs,  Luke  xxt.  34.  Take  heed  cf 
fur/citing  and  dr-dnkenrfs .  If  any  fliould  fuppofe  them  to  break 
out  in  grofs  abominations  they  would  be  ready  to  fay.  Am  t 
a.  dog?  It  would  raife  the  pride  of  their  hearts,  but  not  their 
fear  and  trembling  ;  becaufethcy  know  not  the  corruption  of 
their  nature.  (2.)  Untendcrnefs  towards  thofc  that  fall.  Manj^ 
in  that  cafe  caft  off  all  bowels  of  Chriftian  compaflTion  ;  for 
they  do  not  co^fider  thenifclvcs,  left  thev  alfo  be  tempted. 
Gal.  vi.  1.  Mens  paffions  are  often  highefl  againft  the  faulty 
of  others,  when  fia  fleeps  foundTy  in  their  own  breafis.  Even 
good  Davil,  when  he  was  at  his  worft,  was  moft  violent  a- 
gainft  the  faults  of  others.  While  his  confcience  was  aflecp 
under  his  guilt,  in  the  matter  of  Uriah  ;  the  Spirit  of  the 
Lord  takes  notice,  that  his  anger  loas  greatly  kindled  again  ft 
the  ma;?, in  the  parable,  a  Ssm.  xii.5.  And  on  good  grounds 
•t  is  thought,  it  was  at  the  fame  time  that  he  treated  the  Am- 
faonitet  fociuclly,  as  is  related,  vcr.  31,     Putting  them  under 


God's  noticing  the  Sin  of  Nature.         99 

Jdtosofiron,  and  under  harrows  ofiron^  andundcr'axesofircnand 
making  them  pafs  througK  thi  brick  kiln.  Grace  makes  men 
zealous  againft  (in  in  others,  as  well  as  in  thtmlelves  :  buc 
eyes  turned  inward  to  the  conupMon  of  natnrc,  clothe  ibent 
With  pity  and  companion  ;  ar.d  fill  ibem  with  thankful ncR  to 
the  Lord,  that  they  ihemfelves  were  not  the  per  Tons  left  to 
be  fuch  fpc6tacle3  of  human  trailty.;  (3.)  There  are  not  a 
few,  who,  if  they  be  kept  from  affiiciioa  in  worldly  things, 
and  from  grpfs  out-hrtakin^s  in  their  convcrfauon,  know  not 
what  it  is  to' have  a  fad. heart.  If  they  meet  v;ich  a  crofs, 
which  their  proud  hearts  cannot  (loop  to  bear,  they  will  be 
idady  to  fay,  O  to  be  gone  ;  but  the  corruption  of  their  na- 
ture never  makes  them  log?  for  heaven.  Lufls  fcandtJouf- 
ly  breaking  out  at  a  lirr.e,  will  mar  ihcir  peace  ;hut  the  {x-^  of 
their  nature  never  makes  ihcm  a  heavy  heart.  (4.)  iJ-  Kvy- 
ingof  repentancc^in  hopes  tofet  about  it  afterwards.  Many 
have  iheirown  appointed  time  for  rcpcntanceand  reformacion, 
as  if  they  were  fuch  complete  niaftcrs  over  their  luflsth  tthey 
can  allow  them  to  gather  more  ftren^th,&  yetovercotne  therr. 
They  take  up  refolutions  to  amend  without  an  eve  to  Jesus 
Christ,  union  with  hiin,&  flrrn^'h  from  him;  a  plain 
evidence  they  arc  Urargers  to  themfelves  :  aod  fo  thiy 
are  left  to  themfelves,and  theirflouriihingrelolMtions  wither  ; 
for  as  theyfcc  not  the  necclTity,  fo  they  gei  not  the  benefit  oi 
dew  from  heaven  to  water  them.,  (,5.)  Mens  venturing  frank- 
ly on  temptations,  arid  promifiog  liberally  on  their  own  heads. 
They  call  themfelves  fearlcily.  into  temptation,  in  conhdence 
of  coming  off  fairly  :  but  wnc  thcyfenfiblc  of  the  corruption 
of  their  nature,  they  would  beware  of  entering  on  the  devil'i 
ground  :  as  one  gut  about  with  bags  of  gunpow<ler,  wouh! 
be  loth  to  walk  where  fparks  of  fire  are  flying,  Ici'l  he  fhoulJ 
be  blown  up.  Self-jealoufing  .  well  becomes  Chriftians  : 
Lord  is  it  J  ?  They  that  know  the  deceit  of  their  bo'v,  will 
not  be  very  confident  that  thev  fhall  hit  the  mark.  ,'6.^Un«c- 
quaintedncfs  with  heart  pbgiies.  The  knowledge  of  the 
plagues  of  the  heart,  is  a  rare  qialiHcation.  There  arc  in- 
deed fome  of  them  written  in  luch  great'  charaHer^,  that  he 
who  runs  may  read  them  ;,  but  there  are  others  moic  fubtile, 
which  few  rio  difcern.  flow  few  arc  there,  xo  whom  the  h:- 
as  of  the.  heart  to  unbelief  is  a  burden  ?  May,  they  perceive  it 
not.  Many  have  had  fharp  convi6llons  of  other  fin-;,  thac 
were  never  to  this  day  convinced  of  their  unbelief  ;  iho'  that 
is  the  fm  fpccially  aimed  at  in  a  thorough  convicfior,  John  xi. 
8,  9.  He  will  reprov.  the  ruorld  of  fin, — becdufe  they  belieZ'e 
not  on  me.  A  difpofition  to  eftablifh  our  own  ri^htcoufnefs  ;s 
a  weed  th^t  naturally  grows  in  every  man's  heart  ;  hut  few 
fwcat  at  the  plucking  of  it  up  :  i:    lurks  undifcovereJ.     '^h^ 


ICO     Mtns  hverlooking  the  Sin  of  Nature. 

bias  of  the  heart  to  the  way  of  the  covenant  of  works,  is  a  hid- 
den plague  of  the  heart  to  many.  All  the  difficulty  thev  find 
IS,  jn  getting  up  their  heart  to  duties  :  they  find  no  difficulty 
ifi  getting  their  hearts  off  them,  and  over  them  to  Jesus 
Christ.  How  hard  is  it  to  Have  men  oiF  from  their  owrr, 
Tighteoufnefs  ?  Yet  it  is  very  hard  to  convince  tlrem  of  their 
leaning  to  it  at  all.  Lnfily,  Piide  and  fclf-conceir.  A  view 
of  ihe  corruption  of  nature  would  be  very  humbling  ;  and  o- 
blige-him  that  has  it,  to  reckon  bimfelf  the  chief  of  Gnneri. 
Under  greatefl  attainments  and  enlargements,  it  would  be 
ballad  to  his  heart,  rnd  hide  pride  from,  his  eyes.  The 
want  of  thorough  humiliation,  piercing  to  the  fin  of  one's  na- 
ture is  the  ruin  of  many  profefTors  ;  for  digging  dee.p  makes 
great  difference  betwixt  wife  and  fooliffi  builders,  Luke  vi. 
48.  \9'   ...         . 

11.  I  v/ill  lay  before  you  a  few  thingf,  in  which  ye  {hould 
have  3  fpecial  eye  to  the  fin  of  your  nature,  (i.)  Haveafpe- 
cial  eye  to  it  in  your  application  to  JestjsChrist.  Do 
you  find  any  need  of  Christ,  which  fends  you  to  him  as 
the  Phyfician  of  foals  \  O  forget  not  your  difeafc  when  you 
arc  with  the  Phyfician.  They  never  yet  knew  well  their  er- 
rand to  Ch  r  i  st,  that  went  not  to  hini  for  the  fin  oJ  their 
nature  :  for  his  blood  to  take  away  the  guilt  of  it,  and  his 
Spirit  to  break  the  power  of  it.  The*  in  the  bitternefs  of 
your  fouls,  you  ihould  lay  before  liim  a  catalogue  of  your  fins 
of  omiffion  and  commiffion,  which  might  reach  from  eart^to 
heaven  ;  ycK  if  the  fin  of  your  nature  were  wanting  in  it,  &f- 
fure  yourfclves,  you  have  forgot  the  heft  pirt  of  the  errand  a 
poor  finner  has  to  the  Phyfician  of  fouls.  What  would  it  have 
availed  the  people  of  JerichcS,  tohavefet  before  lEhfha  all  the 
ved'els  in  thetr  city  full  of  the  water  that  was  naught,  if  they 
had  net  led  him  forth  to  the  fpring,to  call  in  the  fait  there  ? 
2lvirf[s  ii.  19,  20,  21.  The  application  is  eafy.  (2.)  Have  a 
fpecial  eye  towards  it  in  your  repentance  whether  initial  or 
progreffive,  in  your  firft  repentance,  and  in  the  renewing  of 
your  repentance  afterwards.  Tho'  a  man  he  fick,  there  is 
no  fear  of  death,  if  the  ficknefs  flrikenot  his  heart  :  and  there 
is  as  little  fear  of  the  death  of  fin,  as  long  as  the  fin  of  our 
nature  is  not  touched.  Bit  if  ye  would  repent  indeed,  let 
the  flreams  lead  you  up  to  the  fountain  ;  and  mourn  over  your 
corrupt  nature,  as  the  caufe  of  all  fin,  in  heart,  lip,  anvi  life, 
Pfalm  li.  4,  5.  Againjl  thct^  thrt  only  have  i  Jinnd^  and  donr 
this  evil  in  thyjight.  ■ .  Btheld,  I  wasjhaptn  in  iniquity ^  end 
in  fin  did  my  mother  ronaive  rm-.  (\.)  Have  a  fpecial  eye  up- 
on it  in  vcur  mortification.  Gal.  v,  24.  And  thty  that  arc 
Chrijl's  have  crudjitd  the  Jl'Jh,     It  is  the  root  of   b' '* 


Mens  overlooliiv.g  the  Sin  of  Nature,     loi 

ihat  mud  be  liruck  at,  which  the  ax  of  mortification  mull  be 
laid  to  ;  elfe  we  labour  in  vain.  In  vain  do  men  go  about  to 
purge  ihc  ftreair.s,  while  they  are  at  no  pains  about  the  muc- 
dy  fountain  ;  It  is  vain  religion  to  attempt  to  make  the  life 
truly  good,  while  the  corruption  of  nature  retains  i's  ancient 
vigour,  and  the  power  of  li.  is  not  broken.  Lajiiy,  Ye  aie  to 
eye  it  in  your  daily  walk.  He  that  would  waik  aright,  niuft 
havf  one  eve  upv.aiJ  to  Jr.  s  us  Cn  R  ist;  and  another  inv.ard 
to  the  corruption  of  his  own  natute.  It  is  rot  enough  that 
v/e  look  about  us,  we  mujl  alio  look  within  us.  I'here  the  wall 
is  wtakcrt  ;  there  our  greatcft  enemy  lies  ;  and  thcic  arc 
grounds  for  daily  watching  and    mourning. 

III.  1  Ihali  offer  fome  rcafons,  why  we  fhouldcfpccial'.y  no- 
tice the  fin  of  our  nat-are. 

1.  Bccaufc  of  all  linsitis  the  mod  cxtenfive  and  diSufivc. 
It  goes  through  the  whole  man,  and  fpoils  all.  Oiher  f.ns 
mar  particular  parts  ofihe  image  of  Gon  ;  bet  this  doth  at 
once  deface  the  whole.  A  difeafe  affecting  any  particular 
member  of  the  body  is  ill  ;  hut  that  wliicb  affefts  the  whole  is 
worfe.  The  corruption  of  nature  is  the  poifon  of  the  old  fer- 
pcnt,  cad  into  the  fountain  of  aciion,  and  fjin!c£ls  every  tclicn, 
every  bitaihing  of  the  foul. 

2.  It  is  the  caule  oi  all  particular  luds,  and  a^ual  fins  incur 
hearts  and  lives.  It  is  the  fpawn  which  the  great  Leviathan 
has  left  in  the  fouls  of  men  ;  from  whence  comes  all  the  fiv 
of  adiial  fins  and  abomination's.  Mark  vii.  2i.  Out  cf  the 
hr.art  of  men  frorted  evil  tkouirhts^aduileries.^c..  It  is  the  bitter 
fountain:  particular  l-jflsarc  butrumiiig  rivulets  fromii, which 
bring  forth  into  the  life,  a  part  onlv,  and  not  tho  wholt  of 
what  is  within.  Now  the  fountain  is  ftill  above  the  flieanns  : 
fo  where  the  water  is  good,  it  is  bcft  in  the  fountain  ;  where 
it  is  ill,  it  is  word  there.  The  corruption  of  nature  be- 
in^  that  which  dehlcs  all,  itfcif  mud  needs  be  the  abominable 
thing. 

3.  It  is  virtually  all  fin  :  for  it  is  the  feed  of  all  fins,  which 
want  hut  the  occafion  to  fet  up  their  heads  :  being  in  the  cor- 
ruption of  nature, as  the  elfecl  in  the  virtue  otits  ccisfe.  lleiicc 
it  is  called  a  body  ofdeath^  Rom.  vii.  24.  as  confifting  of  the 
leveral  members,  belonging  to  fuch  a  body  off.iis^  Col.  ii,  i  1 , 
whofe  life  lies  in  fpiritual  dcaih.  It  is  the  curftd  ground,  nc 
to  bring  forth  all  manner  of  noxious  weeds.  As  the  whole 
lied  ot  venomous  creatures  nuid  needs  be  more  drca^^ful,  than 
any  few  of  them  that  come  c  :eeping  fortli  ;  fo  the  fin  of  thy 
liaturc,  that  mother  of  aborninaiion*,  mud  be  woife  than  any 
jLariicuIar  luds,  that  np)>ear  dining  in  ihy  heart  and  hU . 
Kevcr  did  every  fij  anr-i;.-  iu  thr  coi.vejfution   cfthc   vilei- 


1 :, :        Why  it  is  to  he  f pec: ally  noticed. 

wretch  that  ever  lived  ;  but  look  thou  into  thy  corrupt  nature, 
and  there  thou  maycfi  fee  ali  and  every  fin  in  the  feed  "and 
rof)t  thereof.  There  is  a  fulncfs  of  all  unrightcoufnefsther^, 
Rom.  i.  29.  7  here  is  atheifm,  idolatry,  blafphemy,  murder^ 
adultery,  and  whatfocvcr  is  vile.  Poflibly  none  of  iKcfe  ap- 
pe^rto  thee  hi  thy  hear::  but  thee  is  more  in  that  unfathomable 
tltpth  of  wickednefs,  than  thou  knoweft.  Thy  corrupt  heart 
is  like  an  ant's  neOs,  on  which,  while rhc  ftooe  Hctb,  none  of 
thrm  appear:  but  take  off  the  ftonc,  ftir  them  up,- but  with 
the  point  of  a  draw,  you  will  fee  wha*  a  fwarnri  is  there,  and 
l.ow  lively  they  be.  Juft  fjch  a  fight  would  thy  heart  afford 
thee,  did  the  Lord  but  withdrawthe rcilraiot  upon  it, and  fuf^ 
ier  Siran  to  ftir  It  up  by  temptation.  ' 

4.  The  fin  of  our  nature  is,  of  all  fins,  the  mod  fixed  and 
abiding;  S;nful  aliens,  tho'  the  g/uilt  and  ftain  of  them  may 
remain,  yet  in  ihemfclves  they  are  pafTing.  Thedrunkard  is 
not  always  at  his  cup,  nor  the  unclean  pirfon  always  afcling 
Icwdnefs.  Bjt  the  corruption  of  nature  is  an  abidini;  fia  :  it 
remains  with  men  in  its  full  power  by  nichi  and  by  dd^i  at  all 
times,  fixed  as  with  bands  of  iron  asd  brafs  :  till  their  nature 
he  changed  hvconvertinggrace,  and  the  remains  of  it  continue 
with  the  S^dly,  until  ihe  death  of  the  body.  Pride,  cnvy^ 
covetoufiiefs,  and  the  like  arc  not  "always  flirting  in  the&. 
But  the  proud,  envious,  carnal  nature  is  Itill  with  thee 
even  as  the  clock  that  is  wrong  is  not  always  flri king 
wrong  ;  but  the  wrong  fct  continues  with  it,  without  ^czi 
inierRiiffion.      •      '    »    ^ 

.5.  It  is  the  great  reigning  fin,  Rom.  vi.'  le.  Let  not  Jin 
thtrrfore  reign  in  your  mortal  body ^^  that  you  Jkould  obey  it  in 
thi  lufl  tkcrenf.  ■■  There  are  three  things  you  may  obferve  in 
the  corrupt  heart.  '  ('•}  Thne  is  the  corrupt  nature  ;  the  cor* 
iiip  fei  of  the  heart  whereby  men  are  unapt  for  all  good,  and 
fiftfd  lor;  all  evil.  This  the  spofile  here  calls,  fin  which  rtignsi 
Ta.)  There  are  particular  lufts,  or  difpofitions  of  that  corrupt 
nature  which  iheapoftie  calls  the  lufts  thereof;  fuch  as  pride, 
covcteoufnefs,  &c.  (3.)  There  is  one  among  thcfc,  which  is, 
1-kc  Saul  amongO  the  people  highei  by  far  than  the  reft, namely 
\s>  ftfi  which  dcihfo  eafily  btfct  us,  Heb.  xii.  t.  This  we  u- 
fuaily  call  the  predominant  fin,  hccaufe  it  doth,  as  it  were, 
rc:;<ii  over  other  particular  lufts  ;  fo  that  other  lufts  muft  yield 
to  it.  Thtfc  three  are  like  a  nvcr  which  divides kfclf  into  ma- 
ny ftreamk,  whereof  one  \%  greater  than  the  reft.  The  corrup- 
tion t  f  nature  is  the  river-head, which  has  many  particular  lulls, 
in  which  it  runs:  but  it  mainly  difburdens  itfelf  into  what  is 
coninionly  called  one's  predominant  fin.  Now  all  of  thefc 
being  fed  b>  the  fin  of  our  nature  ;  it  is  evident  that  Co  4*  l^ 


JVhy  it  is  to  he  fpaially  noticed,      IC3 

^reat  reigning  iin  which  never  lofeih  its  fuperiority  over  par- 
licular  Ijfts,  that  Jive  and  die  with  ir,  and  by  it.  But  as  m 
fome  rivers,  the  main  ftream  runs  not  alw^^ys  in  ore  and  the 
/arr.e  channel  :  fo  paiticuUr  predcminanis  may  be  changed, 
isluft  in  yourh  may  be  facceedcd  by  cpvetoufncfs  in  old  age. 
Now,wh;;t;ioth  ii  avail  ip reform  in  ot.*fr  fms.while  the  g>eai 
reigning  (in  rcina.ins  in  ^n  full  power  ?  Waar  tho'  fome  par- 
ticular iuil  be  broken  ?  If  that  fin,  the  fui  of  our  naiure  keep 
the  throne  it  will  iet  up  anotLer  in  its  fiead  :  as  when  a  w«i- 
jt.'r-cour{"«;  is  ftODt  in  one  place,  yhile  the  fountain  is  notdam- 
rned  np,  it  vviJl  fiream  forth  another  way.  And  thus  fome 
cad  ctf  t'leir  prodigaliiv^bat  covetoufrefs  coaics  upiuics  Read: 
loroc  cad  away  iheir  prcfaniiv,  and  tliC  cornipilon  of  nature 
fends  not  iis  main  ftream  that  wav  as  b'^ore  ;  but  it  runs  i  i  a- 
nother  channel,  namelv  in  that  of  a  legal  c!.lpofiiion,  felf-:i^h- 
'leoufnefs,  or  the  like,  fo  thai  the  people  are  ruined  by  their  not 
cyin>5  the  fin  of  their  nature. 

Lajlly^  It  is  an  hereditary  evil,  PfaU  11.  5,  Jnftn  d^d  my 
mother  conceive  me.  Particular  luffs  are  not  fo,  but  in  the  vir- 
tue of  their  taufe.  A  prodigal  father  may  have  «  frugal  fon  : 
but  this  difeafe  is  necefiarily  propogatcd  in  natuic,  and  there- 
fore hardeQ  10  cure.  Surely  then  the  v/ord  fliottld  \^t  given 
but  ajainft  this  (In,  as  againft  the  King  of  ilrael,  1  Kin^s.xxi'. 
01.  Fight  neither  with  fmall  Ror  great,  favc  only  with  this; 
lor  this  fin  being  broke,  all  other  fins  are  broken  with  it ;  and 
while  it  Itands  entire,   there  is  no    viQorv. 

IV.  That  ye  may  get  a  vie*'  of  the  corruption  of  yoi^r  na- 
ture, I  would  recommend  to  you  three  things.  ( i  )  Study  to 
know  the  fpirituality  and  extent  of  the  law  of  Gud,  far  that 
is  the  glafi  yherein  you  may  fee  yourfelvcs.  [k..  Obferve 
your  hearts  al)  times,  but  cfpeciallv  under  temptatior.  Ttm* 
tation  is  8  fire  that  brings  up  the  fcum  of  the  vil..'  heart;  do  ye 
carefully  mark  the  *irft  rifings  of  corruption.  Lajt/y .Go  toQ o  D 
thro'  Je  sus  Ch  R  IS  r,  for  illumination  by  his  Spirif."^^Lay 
out  your  foul  before  the  Lord,  as  willing  10  know  the  viJc- 
iiefsof  your  nature  ;  fav'  unto  him,  Taat  zuhick  I  kncv.'i.ot, 
track  thou  vie,  and  be' willing  to  take  in  lifeht  fron\  the  word. 
Believe, and  vou  fhall  fee.  It  is  by  the  word  the  Spirit  teachcih, 
hut  without  the  fnirit's  teaching,  all  oiher  teaching  will  be  to 
\.n\t  purpofe.  Tho'  the  gofpel  fhoald  fn-nc  about  you  like 
the  fim  at  nooa-dav  ;  and  this  great  truth  he  never  fo  pL^inly 
prenched  ;  ycu  will  never  t''ee  yourfelves  aright,  until  the  Spir- 
it of  the  Lord  l-ght  his  candle  within  your  bread  :  the  ful- 
r.efs  and  glory  of  Ch  R  i  ST,  the  corruption  and  vilenefs  ol  our 
nature, are  neverrightty  learned.but  whcie  thtSoiritofCi-i  R 1  st 
i«  the  teacher. 


1C4  Conclufion  of  the  Jirjl  Head. 

iind  now  to  fbut  up  this  weighty  point,  let  the  conddcra- 
tion  of  what  is  fa-d,  commend  Ch  R  1ST  loyo-xall.  Ye  th« 
arc  brought  out  of  your  natural  iUte  of  corruption  unto 
Oh  k  :ST,  be  humble  ;  li>ll  coming  to  Chr  ist,  and  improve- 
i.)g  your  union  uirb  bun,  to  ibe  further  weakening  of  the  re* 
niainsof  this  natural  corruption-  is  your  nature  changed  ? 
It  is  but  in  part  fo,  •  Tbe  day  was  ye  could  not  Oir  :  nov  ye 
are  cured  j  but  remember  the  cure  is  not  perfeftcd,  yc  ttill 
j^o  halting.  And  tho'  it  were  better  with  you  than  it  is,  the 
Temcmbrance  of  what  you  were  by  nature  ihould  keep  you 
low.  Ye  that  are  vet  in  your  natural  Hate,  take  with  it  :  be-i 
iicve  the^rjuptw.j  ©f.your  nature  ;  and  let  Ch  r  i  st  and  hit 
v;r3tr  bu*  precious  in  your  eyes,  O  that  ye  would  at  length 
1"  .»  ;ous  about  iue  ftate  of  your  fouls  !  What  mind  yc  todoi*' 
Yc  intill  die  ;  vc  muft  appear  before  the  judgmtnt-leat  of 
Go  a.  XViU  yc  licdovn,  and  flcep  another  night  at  cafe,  in 
ibis  cafi  ?  Do  it  not;  for  before  another  day  you  may  be  (ifted 
before  God's  dreadful  tribunal,  in  the  grave  cloaths  of  your 
corriiut  itate  ;  and  your  vile  fouls  raft  into  the  pit  of  deUruc- 
tion,  as  a  corrupt  lump,  to  be  forever  buried  out  of  God*S 
iioht.'  For  1  ieflify  unto  you  all,  there  is  no  peace  with  God, 
no  pardon,  no  header  for  you,  ir  this  ftate  :  there  is  but  a 
flcp  betwixt  you  and  eternal  deftru6lion  from  the  prcfence  of 
♦he  Lord  :  if  the  brittle  thread  of  your  life,  which  may  be 
broke  with  a  touch,  ere  you  are  aware,  be  indeed  broken 
while  YOU  are  in  this  ftate  ;  you  are  ruined  for  ever,  and  with- 
out remedy.  But  come  fpccdily  to  Jesus  Chr  ist  ;  he  has 
tlc^nfedas  vile  fouls  as  yours  ;  and  he  y^iUveicUan/etkellood 
that  he  hath  not  yet  cUcnfed,  Joel  14.  8  K  Thus  far  the-  fin* 
t tine fb  ot-man'i.  natural  fl;»ic, 

HEAD     II. 
The  Mifery  of  Man's  Natural  State. 

EPHES'lANSii      3 

,,', were  by  nature    the  children  of  wrath ^    even    as 

others. 

HAVING  fliewedyou  the  fmfulnefs  of  man's  natural  ftate, 
1  come  now  10  lay  bcfote  vqu  the  miff*y  of  it.  A  fio- 
fulftate  car,noi  biitbea  iriferable  ftate.  If  fin  go  before, 
wrath  follows  of  courfc.  Corriiption  and  deftruftion  are  to 
Jc^rt  tcRctber,  that  the  HoW  GhoU  calls  defiruaion,  even  e- 
i.'rnal  dcftrucl-on.  corruption,  Gal.  v,.  %.  He  tJtatfowtti  to 
:  '.  (IcPi  JlialioftheJl'Jk  reap   corruption,    that  is  cverUllmg 


The  Explication  of  ih  -.  j  . . . . ,  105 

deftruflion;  as  is  clear  from  its  being  oppofed  to  life  ever- 
lading,  in  the  following  cl.iufe.  And  lo  the  Apoftle  having 
fliown  the  Ephefians  their  real  ftate  by  nature,  viz.  that  they 
were  dead  m  fins  and  t'refpafTts,  altogether  corrupt  ;  he  tells 
them  in  the  words  of  the  text, their  relative  ilate, namely, that 
riie  pit  was  digged  for  then:i,  while  in  that  ftate  of  corruption: 
being  dead  in  tius,ihcy  were  by  nature  children  of  wrath,  even 
as  others. 

]n  the  words  we  have  four  things, 

1.  The  mifery  of  a  natural  ftate  ;  it  is  a  fla^c  of  wrath,  as 
well  as  a  ftdte  of  iin.  We  were,  fays  the  ApoHle,  children 
of  wrath,  bound  over,  and  liable  to  the  wrath  of  God  ;  un- 
der wrath  in  fome  meafur^  ;  and  in  wrath,  bound  over  to 
more,  even  the  lull  meafure  of  it  in  hell,  where  the  floods  yf 
it  go  over  the  prifoners  for  ever.  Tkus  Siul,  in  his  wrath, 
adjudging  David  to  die,  j  Sam.xx.  31.  and  Div id  in  his  wrath 
palling  fentence  of  death  againft  the  man  in  the  parable,  2 
Sam.  xii.  5.  fay  each  of  them,  of  hi*  fuppofed  cri»nin.il,  Hi 
Jkall  fuTtly  die  :  or,  as  the  words  in  the  fiill  language  are,  htis 
a/on  of  death.  So  the  natural  man  is  a  child  of  wrath,  a  ion 
of  death.  He  is  a  malefactor  dead  in  law,  lying  in  chains  of 
guilt  :  a  criminal  held  fafi.  in  his  fetters,  till  the  day  of  execu- 
tion :  which  \*ill  not  fail,  unlefs  a  pardon  be  obtained  fro?n 
his  Goi>V  who  ik  his  judge  and  patty  too.  B/  thjt  means, 
indeed,  tfjildren  of  wiath  may  become  childien  of  the  king- 
dom. T?h^  phrafe  in  the  text,  however  common  it  is  in  holv 
lingua^,  is  very  fignificant.  And  as'it  is  evident,  that  the 
ApoUlc  Calling  natural  men,  the  children  of  difobedience. 
ver.o.  means  more  than  t*Ht  ihev  were  difobedient  children; 
for  fuch  may  the  Lo  rd's  own  children  be  :  fo  to  be  chil- 
dren of  wrath  is  more  than  fimplv  to  be  liable  to,  or  under 
vrath.  Jesus  Christ  was  liable  10,  and  under  wrath'; 
but  1  doubt  we  have  any  warrant  to  fay,  he  was  a  child  cf 
wrath.  The  phrafe  fteiTis  to  intimate^  that  men  are,  whatfo* 
rvcr  they  are  in  theirnatural  (late,  under  the  wrath  of  God, 
that  they  arc  wholly  undrr  wrath  :  wrath  is,  as  it  were  wo- 
ven into  their  very  nature,  and  mixeih  itfclf  with  the  whole 
of  the  man  y  who  is,  if  1  may  fo  loeak.a  very  la  ro  of  wiath, 
a  child  of  hell,  as  the  iron  in  the  fire  is  all  fire.  For  men  na- 
.lurally  are  children  of  wrath,  come  forth,  fo  to  fpeak,  out  of 
the  womb  of  wrath  ;  Jonah's  gourd  was  the  fon  of  a  night, 
•which  we  render  came  up  in  a  night,  Jonah  iv.  lo.  as  if  it 
had  come  out  of  the  womb  of   the    ni;^ht,as  we    read  of  the 

omb  of  the  morning,  Pfal.  ex.  3.  and  fo    the   birth  follow - 

!g  the  belly  whenceit  came,  wa>  foon  gone.     The  fparksof 

i.ii  are  called  fons  of  the  burning  coal,  Job  v.  7.    niarg.  Ifa. 


^o6  Man*i  natural  State 

xxi.  10.  0  my  tkrejhing,  and  tke  com^  orjQn  of  my  fioor.^ 
ihreOitrp  in  the  floor  of  wrath,  and,  a5  it  were,  brought  torth 
by  it.  Thus  \Vn  natural  man  i&  a  child  of  wrath  :  it  <omci 
into  h'i  boiLxli  li'it  water,  and  li\e  oil  into  A  is  Ijnts,  Pfal.  cix, 
1 8.  For  though  Jad<ts  was  the  orily  fon  of  p-rdition  a- 
roonaft  the  Apoftics  ;  yet  all  men,  by  nature,  arc  o/ihc  fame 
family. 

2,  There  is  tiie  rife  of  this  miferv  ;  men  have  ifhy  nature. 
They  owe  it  to  theirnature,  rxot  to  their  fubftanccor  ^ifcnce  ; 
for  that  neither  is  nor  was  fin,  and  therefore  cannot  make 
them  children  of  wraih,  iho'  for  fin  it  may  be  under  wr^fh  ; 
not  to  their  nature  as  qualified,  at  man's  creation,  bv  his  Ma- 
ker, but  to  their  nature,  as  vitiated  and  corrupted  by  the  fall. 
To  the  vicious  quality,  or  corruption  of  their  nature,  where- 
of before  which  is  their  principle  of  action,  and  ccafioi^  froni 
aQion,  the  only  principle  is  an  unrcgcnerate  flatc.  Now  by 
this  nature,  men  are  children  of  wrath  ;  as  injitr.e  oi  pcflilcn- 
tial  infection,  one  draws  in  death  together  with  the  difeaf? 
then  raging.  Wherefore  feeing  from  our  (irfl.  being  as  chil- 
dren of  Adam,  wc  be  corrupt  children, Qiapen  in  inqulty, con- 
ceived in  Co  ;  wc  arc  alfo,  from  that  moment,  children  o|f 
wrath. 

g.The  univerfity  of  this  mifcry.  AU  are  by  nature  children 
of  wrath  ;  fi''c,  faith  the  ^p(y{i\c,tTjenas  others  ;  Jews  as  well 
as  Gentiles.  Thofc  that  are  now  by  prace,  the  children  of 
God,  were  by  nature,  in  no  better  cafe,  iKan  thofc  that,aie 
flill  in  their  natural  ftate. 

Laftly^  There  is  a  glorious  and  happy  chanj^c  iniitnatcd 
here  ;  wc  were  children  of  wrath  ^ut  arc  not  fo  now  ;  grace 
has  brouoht  us  oiu  of  that  fcarlul  date.  This  the  apoftlc  lays 
of  himfclf  and  other  believers.  And  thus,  it  well  become^ 
the  people  of  God  to  be  often  ftanding  on  the  (hore,  look- 
ing back  to  the  red  fea  of  the  (late  of  wrath,  they  were  fomtt 
limes  weltering  in.  even  as  others. 

I)ocT  R  I  N  K,  Thcjlatc  of  nature  is  ajlate  of  wrath.  Every 
on6  in  a  natural  unrcgencratc  ftate,  iiin  a  (late  of  wrath.  Wc 
arc  born  children  of  wiaih  ;  and  continue  fo,  until  we  be  bori* 
again.  Ndv,  as  foon  as  wc  were  childrca  of  A^'*U**»  Wf 
were  childrrn  of  wrath. 

I  (hnil  ufhrr  in  what  I  am  to  fay  on  this  point,  with  a  few 
obfervcs  touching  the  univerfaliif  of  tl-yis  fiatc  of  wrath  ; 
vhich  may  fcrve  to  prepare  the  way  of  the  word  into  your  coA- 
fciencea. 

Wrath  has  p;one  as  wide  as  ever  fin  went.  When  aogeU 
r-nned,  the  wroth  of  God  brake  in  tmon  them  as  a  flood  ; 
Ccd  fparcd  not  the  angels  uhio'ijuincd,  Lut  caji  thm  down   U 


is  a   State  of  Wrath,  107 

hell,  £  Pet.  ii.  4.  And  thereby  it  was  demoDftra'.ed.  that  no 
natural  exceHer.cy  in  the  creature  v?ill  fhield  it  from  the 
vr?th  of  GiiD  ;  if  once  i:  becomes  a  fi.^ful  creature.  Tn? 
hneft  and  the  r.iccfl  piece  of  the  >«rorkmanfhJp  oJ  heaven,  if 
onte  the  Creator's  image  upon  it  be  defaced  b/  lin,  G.^jd  cm 
and  will  dafh  it  to  pieces,  in  His  wrath  ;  unlefs  fatisfaSion  be 
made  to  juilfce,  and  that  image  be  repaired  ;  neither  cf  which 
the  (inner  himielf  can  dp.  Adam  finned;  and  the  U'hole 
lii:np  of  mankind  v.'as  leavened,  and  bound  over  to  thp  hcry 
oven  of  Goii's  wrath.  And  I'^om  the  text  ye  raav  leain, 
(i.)  That  ignorance  of  that  ftatc  cannot  free  men  from  it ; 
the  Gentiles  that  knew  not  God,  wen-  by  nainre  children  cf 
-jrath^  even  a  others.  A  man**  houfe  may  be  on  E.e,  h«s 
wife  and  children  perilhing  in  the  flames  ;  while  he  kiows 
Tjoihmg  of  it,  and  therefore  is  not  conc-crncd  about  it.  S  ich 
is  vour  cafe,  O  ye  that  are  ignorant  of  thf^fe  things  !    wrath 

,  is  filcntly  finking  vito  your  fouls,  while  you  are  blcfUng 
yourfelves,  faying,  W.Jhali  have  pca-e.  -Ye  need  not  a  more 
certain  token,  that  ye  arc  children  e/' wrath,  than  thjft  ye  ne- 
ver yet  faw  vouifctvcsfuch  Yecannorbeihc  children  ofGoD, 
that  never  yet  faw  yourfclves  chldrcn  of  the  devil.  Ye 
tajinot  he  in  the  way  to  heaven,-  that  tevc/  faw  yourfclves 
by  nature  in  the  road  tc  hell.  Ye  arc  gfofly  ignorant  of 
your  ftate  by  nature  ;  and  fo  ignorant  of  .Ion,  and  of 
Ghk  1ST,  and  your  need  of  him  ;  and  tho'  ye  look  on  your 
ignorance  as  a  covert  from  v/rath  ;  yet  take  it  out  of  the 
jnouih  o\  God  himfcif,  that  it  will  ruin  you  if  it  bj  not  re- 
moved, Ka.  xxvii.  1  r.  It  IS  a  people  of  no  unde^jij.ndin:^  \ 
therefore  he  that  mad;  them,  will  net  have  mercy  en  them.  Sec 
2  Tncfl'.  i.  8.  Hof.  iv.  6.  ('*  )  No  outward  privileges  can  ex- 
empt men  irom  this  Hate  of  wratW  ;  for  the  Jews,  the  chil- 
ilrenof  the  kingdom,  God's  peculiar  people,  were  coildrtn 
of  wrath  even  as  others.  ■  Tho'  ye  b-j  church-members,  par- 
rakers  of  all  church-privileges  ;  tho'  ye  be  dcfcended  of  god- 
ly parents,  of  great  and  honourable  famili-s ;  be  what  ye  will 
ye  are  by  nature  heirs  of  hell,  children  of  wraih  (3.)  No 
profofuon,  nor  attainments  in   a  profeiTion    of  religion,  do   or 

.  can  e?:-mpt  a  man  {rorn  this  fl^te  of  wrath.  Paul  was  one 
of  the  fliitlcfl  fcct  of  the  Jewilh  religion,  Ads  xxvi.  ^,.  yet 
a  child  of  wrath,  even  as  mhers,  till  iie  w^s  converted.  The 
clofe  hypocrite,  and  the  profane,  are  alike  as  to  their  ftate  ; 
however  difrercMt  their  convcrfations  be;  and  they  wjU  be 
alike  in  their  latal  end,   Ffal.  cxxv.  5.    A<  for  fuck  as  turn  a- 

ftde  unto  their  crooked  ways^  the  Lord  fhall  l:ad  than  forth 
vjith  the  workers  of  iniquity.  (4.)  Young  ones  that  are  yet 
but  fetting  out  in  the  world,  have  not  that  to  do,  to  make 
tbemfclvc*  children  of  wrath,  by  following  the  gracelcfs  muU- 


io8  Man's  Natural  State 

titude.  They  tre  children  of  wrath  by  nature  ;  fo  it  is  done 
already  ;  ihcv  were  born  heirs  of  hell  ;  they  will  indeed 
make  jhemfclvcs  more  (o,  if  ihcy  do  not,  while  they  are 
younp,flce  from  that  wrath  they  were  born  to.by  fleeing  ioJk- 
hvs  Christ.  X-iyC/y.Whatevermen  are  now  by  grace, they 
vere  even  as  others, by  nature.  And  this  may  be  a  fad  medita 
tion  to  them,  that  huve  been  ateafc  Irom  their  youth,  and 
have  had  no  changes.       ' 

Now  thcfe  things  being  pretnifcd,  I  fhall,  in  the  firft  place, 
fhcw  vhat  this  fiatc  of  wrath  is;  next  confirm  the  do6iriac  ; 
^nd  then  apply  iti   '  ''    '  •     •     ' 

I.  1  am  to  fiiew  what  this  {late  of  wrath  is.  But  who  can 
fully  dcfrribe  the  wrath  of  an  angry  GuD?  hTone  can  do 
it.  Yet  fo  tnuch  of  it  muft  be  difcovcrcd,  as  may  fervc  to 
convince  men  of  the  ablolute  ntreirity  of  fleeing  to  Jesus 
Ch  R  1ST,  oat  of  thit  flate  of  wrath.  Anger  in  men  is  a 
paflion,  and  commotion  of  the  fpiiit  for  an  injury  received, 
with  a  defire  to  re  Cent  the  fame.  When  it  comes  to  a  height, 
and  is  fixed  in  one's  fpirit,  it  is  calUd  wrath.  Now  there 
are  no  paflions  in  Goi),  properly  fpeaking;  they  are  incori- 
fjftent  with  his  abfelute  unchangeablencfs.and  independency  ; 
and  therefore  Pkul  and  Barnabas,  to  remove  the  miflake  of 
the  Lycaonian",  who  thought  they  were  gods,  tell  them,  they 
vrere  men  of  like  pafiions  with  thcmfelvcs,  Atls  xiv.  15, 
Wrath  then  is  attributed  to  God,  not  in  refpcft  of  the  af- 
fcftion  of  wrath,  but  the  effctls  theteof.  Wrath  is  a  fire  in 
the  bowels  of  a  man,  tormenting  the  man  himfelf  ;  but  there 
is  no  perturbation  in  God.  His  wraih  does  not  in  the  leaft 
mar  that  infinite  rcpole  and  happinefs,  which  he  hath  in  him"- 
felf.  It  is  a  mod  pure  undifturhtd  a£l  of  his  will,  producing 
dreadiul  cffc6ls  againfl  the  finner.  It  is  little  we  know  of  an 
infinite  God  ;  but  condcfcending  to  our  weaknefs,  he  is 
pleafed  to  Ipcak  of  himfelf  to  us  after  the  manner  of  mctr. 
Let  us  therefore  notice  man's  wrath,  but  remove  every  thing 
in  our  coniideration  of  the  wrath  of  God,  that  argues  impetr 
feflion  ;  and  fo  we  may  attain  to  fome  xnew  of  it,  however 
franty.  By  this  means  we  are  led  to  take  up  the  wrath  of 
God  againft  the  natural  man,  in  thefe  threr.      ' 

Firfl,  There  is  wrath  in  the  heart  of  God  againft  him. 
The  Lord  approves  him  not,  but  is  difpleafcd  with  him. 
Kvery  natural  man  lies  under  the  difplcafure  of  God  ;  and 
that  is  heavier  than  mountains  of  bra<s.  Although  he  be 
pleafed  with  hiiiiftlf,  and  others  be  plcafcd  with  him  too  j 
\ei  God  looks  down  on  him,  as  difp.eafcd.  Firji^  His  pcr- 
ion  is  under  Gon^  dilplealurc  ;  Thou  haiejl  all  worhfrs  of 
i\:nuity^  J'i  \  ^odly  ma..s  fin  i:;  dilj>lcafin^o  Gou, 


is  a  State  of  Wrath,  109 

yet  his  perfo.n  is  ftlll  accepted  in  the  beloved.  Eph.  i.  6.  But 
God  is  angry  tuitk  the  wicked  every  day,  Pf.  vii.  n .  A  fire  of 
wrath  burns  continually  againft  him,  in  the  heart  of  God. 
They  arc  as  dogs  and  fwine,  mod  abominable  creatures  in 
the  fight  of  God.  Tho'  their  natural  (late  be  gilded  over 
with  a  fiiining  profefTion,  yet  they  are  abhorred  of  God  ; 
they  are  to  htm  z%fmoke  in  hisnofe.  Ifa.  Ixv.  5.  and  lukewarnx 
water,  to  hcfpcwed  cut  of  his  mouth,  Rev.  iii.  \^ .  wkited fc^ 
pulckres,  Mat.  xxiii.  27.  a  generation  of  vipers,  Matth.  12. 
34.  and  z  people  of  his  wrath,  Ifa.  x.  6.  Secondly,  He  is  dif- 
pleafed  with  all  they  do  ;  It  is  impofTible  for  them  to  pleafe 
him,  being  unbelievers,  Hcb.  xi.  6.  He  hates  their  perlons  ; 
and  fo  hath  no  pleafure  in^  but  is  difpleafed.  with  their  beft 
works,  Ifa,  Ivi.  3,  He  thai  facrificeth  a  lamb  as  if  he  cut  off c 
dog^s  neck,  &c.  Their  duty,  as  done  by  them,  is  a^z  abomina- 
tion to  the  Lord,  Prov.  xv.  8.  And  as  men  turn  their  back, 
upon  them  whom  they  are  angry  with  ;  fo  the  Lord's  re- 
fufing  communion  with  t,hc  natural  man  in  his  duties,  is 
a  plain  indication  of  this  wrath. 

■  Secondly,  There  is  wrath  in  the  word  of  GoD  againfl  him,- 
When  wrath  is  in  the  heart,  it  fecks  a  vent  by  the  lips,  fo 
God  fights  againft  the  natural  man  with  the  fzvord  of  his 
mouth,  Rev.  ii.  i5.  The  Lord's  word  ne\iir  fpeaks  good 
of  him,  but  alwavs  curfeth  or  condcmnelh  him.  Hence 
it  is,  that  when  he  is  awakened,  the  word  read  or  preach- 
ed often  incrcafeth  his  horror.  Firjl,  It  condemns  all 
his    a£lirtns,     together   with    his    corrupt   nature.  There 

is  nothing  he  docs  but  the  law  declares  it  to  be  fin» 
It  is  a  rule  oF  perfect  obedience  from  which  he  always  in  all 
things,  declines;  and  fo  it  rejtOs  every  thing  he  doth  as  fin. 
Secondly,  It  pronpunceth  his  doom,  and  dcnounceth  God's 
curfe  againft  him,  Gal.  iii.  lo  For  as  many  as  are  of  the 
zvorks  of  the  law  are  under  the  curfe;  for  it  is  written,  CUrfed 
is  eve.ry  one  that  continueth  not  in  all  things,  which  are  written 
in  the  book  of  the  law  to  do  them.  Be  he  never  fo  well  in  the 
world,  it  pronounccth  a  woe  from  heaven  againft  him,  Ifa. 
iii.  11.  The  Bible  is  a  quiver  filled  with  arrows  of  wrath  a- 
galnft  him,  ready  to  be  poured  in  on  his  foul.  Gon's  thrcat- 
nings  in  his  word,  hang  over  his  head  as  a  black  cloud,  rea- 
'  dy  to  ftiower  down  on  him  every  moment.  The  word  is  in- 
deed the  faint's  fecurity  againft  wrath,  but  it  binds  the  natu- 
ral man's  fin  and  wrath  together,  as  a  certain  pledge  of  his 
ruin,  if  he  continue  in  that  ftate.  So  the  confcience  being 
awakened,  and  perceiving  this  tie  made  by  the  law,  the  man 
is  filled  with  terrors  in  his  foul. 

Thirdly,  There  is  wrath  in  the  hand  of  Goo  againft  the 

■■        '-m       ■ 


210  Men's  Katv.ral  State 

iMtHral  man.      He  is  under  heavy  flrokcs  of  wrath  tfreidjr, 
arxi  it  liable  to  more. 

iy?,  There  is  vrrath-on  hii  body.  -  It  it  a  piece  of  curfei. 
clav,  %hich  wrath  is  Gi-kinBinto  by  virtue  of  the  ihreat- 
nirg  of  the  fi.ft  covenanr,  (Jen.  ii.  17.  In  the  day  'hat  thou 
e&tfji  thereff,  thou fnalt  farc'y  die.  There  1$  never  a  difc^fo^ 
gripe  ror  ftiich,  tfta:.ctfccl$  him,  but  it  comes  on  him  with 
the  ffing  of  God's  inciigration  in  it.  They  arc  a!!  cords  of 
death. fent  before  to  bind  the  prifcncr. 

2d'/r,  There  is  wraib  apcn  bis  foul,  fi.)  He  can  have  no, 
comn'onion  with  Gon  ;  he  is  fjoitjh^  andjhail  not  Jland  in 
Gcd'sjfgit,  "Phi.  V.  >'y.  When  Adam  fir.ncd,  Gou  turned 
him  cat  of  paridife  ;  and  natural  Incn  are,  as  Adam  left 
them,  baniflied  from  the  griciocs  prefcrce  of  the  Lord  : 
end  can  have  hoaccc?i  to  him  in  that  flatc.  .  Tbere  is  war 
betwixt  heaven  ard  them  ;  and  fo  all  commerce  Is  cut  off. 
Thry  are  wil/u'ut  Grd  in  (heZi)cr!d,Lph.  ii.  iz.  The  (un  is 
gone  down  on  iben,  and  there  is  not  the  Icafl  j^limpfe  of 
favour  towards  them  from  heaven.  (9.)  Hence  the.  louj  is 
left  to  pmc  away  in  iit  in-quity.  The  natural  daiknefs  of 
their  minds, the  avcifcncfs  to  good  in  their  wilh,  the  diforder 
of  their  affcOions,  and  diflcmpcr  cf  their  confcicnccs,  and 
all  their  raruraPpJa^ues,  are  left  upon  them. in  a  penal  way  ; 
ar:d  being  fo  left,  increafe  daily.  God  cafis  a  poriion  of 
worldly  goods  to  them,  mere  or  UTs ;  as  a  bone  is  thrown  to 
a  dog;  but,  ala$!  hi^ wrath  againfi  them  appears,  in  thatihcy 
get  no  grace.  The  Ph)  tician  of  fouls  comes  by  ibem,  and 
goes  by  them,  and  cures  others  bcfidc  ihera  ;  while  they  arc, 
confamin^away  ir  their  inrquiry,  ^nd  ripening  daily  for  ut- 
ter denrufilon.  (3.)  They  lie  open  to  fearful  additional 
plagues  en  their  fouls,  even  in  thi>  life.  f/r;^,  Sometimes 
they  meet  with  deadning  ilrokcs;  fileni  blows  from  the  hand 
of  an  angry  God  :  arrows  of  wrath  ihat  enter  into  their  foul  <: 
wiihoQtnoife  j  Ifa.vi.io.  Make  the  hrart  of  t  hi i  people  fat  ^  and 
ricke  tkfirears  htaxy^  and  Jhut  their  ej'ti  Uf-  they  Jet  with 
their  o«,  5rc.  God  drives  with  them  for  a  while,  and  cou- 
viftions  enter  their  confciences  ;  but  they  rebel  againft  tbr 
light  ;  and  by  a  fecret  judgment,  they  are  knocked  on  the 
head  ;  fo  that,  from  that  time,  they  do,  as  it  were,  live  and 
ret  above  ground.  Their  hearts  arc  deadned  ;  their  affcflions 
withered;  their  confcierjccs  fiupified  ;  and  their  whole  fouU 
blafted  ;  ffly^ycT/A  a.%  a  branch  and  unthered^  John  xv,  if> 
They  are  plagued  with  judicial  blindncfs  They  fliut  then 
eyes  againll  the  light,  and  they  arc  given  over  10  the  devil 
the  ^od  of  ihii  world  to  be  blinded  more,  e  Cor.  iv.  4.  Yea, 
Gcd  fends  themjlrcj^  delnfon^  that  tkiy  Jhculd  beiievs  a  /tr. 


IS  a  State  of  Wrath,  ill 

C Their,  ii.  If.  CYcn  conrciencc,  like  a  falfe  light  on  the 
feorc  leads  thcra  upon  rocks  ;  by  which  they  are  broken  in 
pieces.  They  harden  ihcmftlves  a^rainfl  God  ;  and  he  gives 
up  with  them,  and  leaves  them  toSaian  and  ihciro'.rn  hearts, 
whereby  ihcy  are  hardred  more  and  more.  They  arc  often 
given  up  unto  vile  affections,  R.-im.  i.  26.  The  reins  arc 
laid  on  their  necks  ;  and  they  arc  lef'  to  run  into  all  accefs, 
as  their  furious  luHs  draw  them.  Second^/,  Somc:imcs  thty 
ineel  with  quicking  lirokes,  whereby  their  fouls  become  like 
mount  Sinai  ;  where  nothing  is  feen,  but  Hre  and  fmoak;  no- 
thing heard,  but  the  thunder  of  GoD'i  wrath,  and  the  voice 
of  the  tru:rpct  of  a  broken  law,  waxing  louder  and  louder  : 
which  makes  them  like  Palh'jr,  Jcr.  xx.  4.  A  t:rror  to  them- 
Jelvfi,  God  takes  the  'ilthv  gjrmeuis  of  their  fins,  which 
they  were  wont  to  flcep  in  fccurcly  ;  overlays  them  vrith 
brimftone,  and  fets  them  on  fire  about  ihcir  cars;  fo  they 
have  a  hell  within  them. 

.  .^dly.  There  is  wraih  on  the  nataral  man's  enjcyments. 
Whatever  be  wanting  in  his  houfe,  there  is  one  thing  that  is 
never  wanting  there.  Prov.  iii.  33.  Th'  curft  of  th:  Lord  is 
in  the  houfe  of  the  wicked.  Wrath  is  on  all  that  he  has  ;  on  fh« 
bread  tha:  he  eats,  the  liqaor  he  drinks,  and  clothes  which 
ht  Hi^^it^  His  bajket  and  Jlore  are  curftd^  Del.  XKviii.  17, 
Some  things  fall  wrong  with  hira  ;  and  that  comes  to  pafs  b/ 
virtue  of  his  wrath  ;  other  things  go  according  to  his  wi(b, 
2ind  there  is  wrath  in  that  too  ;  for  it  is  a  fnare  to  his  foul, 
?rov.  i  32.  The  profperity  of  fools  fliall  dcflroy  them...  Thi* 
wrath  turns  his  bleflines  into  curfcs.  Mai  ii.  2.  I  will  cu-^ft 
your  hlrfJinQS  ;  >ra,  /  have  cur/ed  them  already.  The  holv  lavif 
U  a  killing  ietier  to  him,  2  Cor.  iii.  6.  The  miniilry  of  the 
^o^^eA^  a  favour  cf  death  unto  death,  chap,  ii  15.  In  the  fa- 
crament  of  the  Lokp's  fapper,  He  eateth  and  drinkcth  dam- 
nation to  kimfelf  1  Cor.  xi.  29.  Nay,  more  than  all  that, 
Ch  r  1ST  himfelf  is  to  him,  a  font  cffiumbLing  and  a  rock  of 
cffence,  i  Pet.  ii.  8.  Thus  wrath  follows  the  natural  man,  a« 
his  fhadow  doth  his  body, 

4?>4/y,  He  is  under  the  power  of  Satan,  A61s  xxvi.  18.     The 
&vilhasGvcrcomchim,fohc  is  his  by  conqueU  ;  his  lawful  cap- 

kftve,  Ifa.  xlix,  24.  The  natural  man  is  condemned  already, 
"John  ii«.  18.  and  therefore  under  the  heavy  hand  of  him  that 
hath  the  power  of  death,  that  is  the  devil.  And  he  keeps 
his  prifoner,  in  the  prifon  of  a  nataral  Hate,  bound  hand  and 
foo«^,-3'a.lxi.  1.  laden  with  divers  lufis, as  chains  wherewith  he 
holds  him  faft.  Thou  rtecdeft  not,  as  many  do,  call  on  the  de- 
vil to  t  c  thee  ;  for  he  has  a  faft  hold  of  ihee  already  as  a  chili 
of  wrath. 


1 1 2  Man*s  Natural  State 

La/i'y,  The  natural  man  has  no  fccurity  for  a  inantem's 
fafcfy  from  {he  wrath  of  Gor^,  its  coming  on  him  to  the  ut- 
•ermoft.  The  curfe  of  the  law  ;^cnou^ced  againft  him,  has 
already  tied  him  lo  the  (lake  :  fo  that  the  arrows  of  jnftice 
mav  pierce  his  foul  :  and  in  him  mav  mcel  all  the  mifcries 
•  nd  plagues  that  flow  from  the  avenging  wraih  of  Go  d  .  Sec 
bow  be  is  fct  as  a  mnrk.  to  the  arrows  of  wraih,  Pfalm  vii. 
11,  12,  13-  God  is  nngry  u^ith  the  luicied  ev&ry  day.  Ifn 
turn  not^  he  toill  ich:t  his  Jcucrd  :  he  hath  bent  his  how  an, 
made  it  rfady;  he  hath  alfo  prepared  fcr  him  the  injlruments  ^ 
death.  Doih  he  lie  down  to  (lee p  ?  There  is  not  a  promifc. 
Be  knows  of,  or  can  know,  to  fccure  him  that  he  fbafl  not  be 
in  hell  ere  he  awake.  Juflice  is  purfuing,  and  cries  for  ven- 
geance on  the  Cnner  ;  ;he  law  rafts  the  fire-balls  of  its  curfes, 
continually  upon  him  :  wafted  and  long-iired  patience  is  that 
which  keeps  in  his  life  ;  he  walks  amidft  enemies  armed  a- 
gainft  him  :  his  name  may  be  Magcr  M^Jfabib^  i.  e.  ter or  round 
about,  Jer.  xjt.  3.  Angels,  devils,  men,  hearts,  ftoncs,  heaven, 
and  earth,  are  in  rcadincfs,  on  a  word  of  command  fror?  the 
Lo  R  n,  to  ruin  him. 

Thus  the  n;i:ural  roan  lives,  but  he  muft  die  too  ;  and  death 
is  a  dreadful  raciTer.ger  to  him.  It  comes  upon  him  armed 
v.'ith  wrath,  an^  puis  three  (ad  charges  in  his  hand.  ( \.)  Dca^h 
chargeth  him  to  bid  an  eternal  farewell  to  all  things  in  this 
■world  ;  to  leave  it,  and  make  way  to  another  world.  Ah  1 
what  a  dreadful  charge  mufl  this  be  to  a  child  of  wrath  1  He 
can  have  no  comfort  from  heaven  forGoD  is  his  enemy  ^;  and 
as  for  the  things  of  the  world,  and  the  enjoyment  of  bis  lufls» 
which  were  the  only  fprings  of  his  comfort  ;  thefc  are  in  a 
mcmcnt  dried  up  to  him  for  evct.  He  is  not  ready  for  a- 
roiber  world;  he  was  not  thinking  of  removing  fo  foon  ;  or 
if  he  was,  yet  he  has  no  portion  fecured  to  him  in  another 
world,  but  that  which  he  was  bora  to,  and  was  increafing  all 
tis  days,  namejy,  a  trcafurc  of  wrath.  But  go  he  muft  ;  his 
clay-god,  the  world,  rauft  be  parted  with,  and  what  has  he 
inore  ?  There  was  never  a  glimmeiirg  of  light,  or  favour 
from  heaven,  to  his  foul  :  and  now  the  wrath  tnat  did  hang  in 
the  ihrcatnirg  as  a  cloud  like  a  man's  hand,  is  daikning  t 
face  of  the  whole  heaven  above  him  ;  and  if  he  lock  unto  t 
ea^thf  from  whence  all  his  light  was  wont  to  covc\c,behold  trou-^ 
l.'e  and  darknefs,  dimnejs  of  av^uijfi  ;  and  hejhall  be  driven  to 

darknrfs,  Ifa.  viii.  22.     (2.)  Death  chargeth  foul  and  b    ' 

part  till  the  great    day.     His  foul  is  required  of  him, 
>ii.  20.     O  what  a  miferabl;  partin;T  tnuft  this  be    to 
of  wrath  !  care  was    indeed  taken   to    provide   for  the 
things  neccfTary  for  this  life:  but  alas!  thsre  is  nothing). 
for  another  life  to  i%»;  nothing  to  it  a  feed  of  glorious  refu 


% 


is  a  State  of  Wrath.  113 

fcQIon  ;  as  it  lived,  fo  it  muft  diCj  and  rife  again   finfal  flcfh  ; 
fu^l  for  the  fire  of  God's  wraih.     As  for  the   foul,  he    was 
never  felicitous  to  provide  for  it.   It  lay  in  the  body,   dead  to 
Cod,  and  all  things  truly  good  ;  and  fo  mud   he  cirriedx)uc 
into  the  pit,  in  the  grave-clothes  of  its  natural  ftatc  ;  for  now 
that  death    comes,  the  companion^    in  Cii    muft  par^.     (3) 
Death  chargrth  the   foul   to  compear    before  the  tribunal  of 
God,  w.hiL-  the  b-^'lv  lies  to  be  carried  to  the  grave,   Ecclef. 
Xii.  7     The  fpiritJJiaU  return  vrjlo  God  wko,  yaVe  it.     Hcb.  ix, 
2.7.      U  is  a*ipcinlcd  unto  all  men  once  to  die,  but  after  this  tk". 
judgment.     Well  were   it  for  the    finful    foul,  if  it  nnight  be 
buried  together  with  thcbodv.     Bit  that    cannot  be  :  it  muft 
go  and  receive  itsfentcnce  ;  and  ih^ll  he  R^iU   up  in    the  pri- 
son of  hell,  H'hile  the  curfed  body  liesimprifoncd  in  the  grave 
.till  the  day  of  th£  general  jud^nnenf. 
,.  When  the  end  of  the  world,  appointed  of  Go  n  Is    come  ; 
the  trumpet  fhall  found,  and  the  dead  ariie.     Then  fh^ll   the 
weary  earth,  at  the  command  of  the  Judge,  caft  forth  the  bo- 
dies ;  the  curfed  bodies  of  thefe  that    iiv*d  and   die  1  in  their 
natural  Hate;  Thepa.dralh^  and hr! I. fnaU deliver  up  their dead,^ 
Rev.  XX.  13.  Their  miferabl    bodies  &  fouls  fhill  be  re-uniied, 
and  they  filled  before  the  trifiunal  oiCn  R  1ST.  Then  fh.ill  they 
recevc  that  fearful  (cntcuce,  D-'part  frov  ne^  je  cnrfid^into  ez-- 
crlajling  Jire  prepared  for  the  dev'l  and  his  cnc^ls,}^i  -tth.  xx.  41 . 
Whereupon    they  fiall  go  away   into  everlnjltng  puny paner.t^ 
vcr.  49.     They  Ihill  be  eternallv  (hut  up   in  hell,    never    to 
get  the  lead  drop  of  comfort,  nor  the  Is.Wl  cafe   or  their  tor- 
ment.    Themhey  will  be  puniihed   with  the  paniihntvnt  <iV 
lofs  ;  being  excommunicated  for  ever   from    the  prrfcwre  ot 
God,  hisangels  and  faints.     All   mjcans  of  grace,   4U  hopes 
of  a  delivery,  fhall  be  for  ever  cut  off  from  their  evrt;     They 
fhdll  not  have  a  drop  of  rtater  to  cor>l their  tcn^ucs,  L'jke  xvi. 
24,3.5.     They  fnall  he  punifhed  with  the  punifhmentof  fenfe. 
They  muft  not  only  depart  from  God,  but  dcoart  into   firr, 
"into  everhiding  Mre.     There  the  -vorm,  that  (hall  gnnw  them, 
fhall  never  die  ;.the  fire  that  {h'.ll  fcorch  them,  fhall  nevcrbf 
quenched.     Gop  fhall,  thro'  all  eternity,  hold  them  up  with 

>the  one  hand,  aitd  pour  the  fall  vials  oF  wrath  into  them  with 
the  other. 
This  is  that  Rate  of  wrar'i  natural  rr.cn  live  In  ;  being  un- 
der muchof  the  wratli  of  God,  and  liahle  to  more.  But  for 
a  further  view  of  it,  let  us  coniider  the  qualities  ofih.it  writh 
(i.)  it  ^  irrefiflable,  there  is  r.o  fianding  before  it,  IVho  ma\ 
fhnd  in  ih'y fight,  when  once  thou  art  angry?  Ffal.  jy.xxvi.  7 
Can  the  worm,  or  the  moih,  defend  itfclf  againfl  him  tha:dc- 
ngns  ta  crufh  it  ?,  As  little  can  worm  man  tland  before  an 
angy/  Gor>,     Foc!i(lj  maa  indeed  oraHicjUy  bid^  a  dcBarr* 


r 


lo  heaven  :  but  thcLoR  d  ofipn,evcnin  ih'n  world, opem  fjKh 
iluicci  of  wrath  oo  them,  as  ill  their  might  cannot  flop  ;  they 
arc  carried  away  ihefcby,  as  with  a  flood.  How  much  more 
"Will  it  be  r./  in  hell  ?  (2,}  It  is  uulupportablf.  What  one 
cannot  refiif,  be  will  (ct  himleif  to  bear  :  but,  Who  fiali dwell 
with  dnourini^f.rc  /  iVhoJhall  dwell  with.  fverlaJUiig  burn- 
ing  /  Goi)''»  wrata  ii  a  wei^^ht  that  will  hnk  lucu  imo  the 
loweH  bf  11.  It  IS  a  burden  no  vmn  is  able  to  llaud  under. 
A  tucunded/pint  rjkoccn  bear  it  ?  frqv.  xviii,  14.  (3.)  It  i» 
unavoiddhte  to  lucliss  gooiiimpeaitcotlyintricirfinful  coutfc. 
Ne  that  beinir  eftoi  repra^utd^  haritneth  his  neck,JhaUfuddenl} 
be  drjireycd^  and  that  uritfiout  remedy^  Prov.  xxix.  1.  V/c 
may  now  fly  from  it  ii^decd,  by  fl/mg  to  JESUs  Cu  R  i  s  r  : 
but  fnch  as  fly  fioni  Ch  H  1st,  Ihall  nerer  be  able  to  ;»void 
it.  Whither  can  men  fly  from  an  aven:5Tng  Cod  ?,  Where 
\yilltbcy  find  a  fheltcr  ?  The  hills  will  not  bear  tlic^  ;  the 
moun^riiat  will  be  deaf  to  their  loudcU  crjcs ;  when  tbcy  cry- 
to  ihcm,  to  hide  ibem  froni  t?se  wrath  of  the  Lsmb.  ^4.}  It 
is  powerful  and  fierce  .wrath,  Pfalm  xc-  11.  Whi)  knoweth 
tht  power  of  thin*,  anger  If  t.vfn  according  to  thy  fear  yfo  is  thy 
VDrath.  We  are  apt  to  fear  the  wrath  of  man  more  than  wc 
ought  ;  but  no  man  can  apprehend  thev/rath  of  Goo  to  be 
jBoic  dreadful  than  it  really  is  :  the  power  of  it  can  never  be 
known  to  the  wtmofl  :  feeing  it  is  mfinite,  and  propcily  fpeak- 
icg  has  m  utmod  :  bow  ficice  focver  it  be,  cither  on  earth, cs 
in  hell,  God  can  fliJl  carry  it  further.  Every  thing  in  G©d 
>3  moft  jietfecl,  la  its  kind  ;  and  therefore  no  wrath  isfo  fierce 
iiS  his.  C)  {inner,  how  wilt  thou  be  able  to  endure  that  wrai'a 
which  will  tear  thee  in  pieces,  Pfalrl.  22.  and  grind  thee  10 
powder,  Lukexx.  18.  I  he  hiflory  of  the  two  fbe-bcars  that 
Urc  the  children  of  Bethel,  is  an  awful  one,  c  Kings  ii.  23, 
E4.  But  the  united  force  of  the  rage  of  lions,  leopards,  and 
ilic-bears  bereaved  of  their  whelps,  is  npt  luliicicni  to  give 
Ajs  even  a  Icanty  v'cw  of  the  power  of  the  wrath  of  GoD, 
Hof.  xiii.  7,  8.  Therefore  I  will  be  unto  them  as  a  lion  ;  as  a 
leopard  by  the  way  will  I  obfcn>e  them.  I  will  meet  them  as  a 
Sear  that  is  tireaved  cf  her  whelps,  and  will  rent  the  caul  of 
l/ietr  heart,  &.C.  (^.)  It  i»  penetrating  and  piercing  wrath. 
It  is  burning  wrath,  and  fiery  indignation,  There  is  no  pain 
more  excj'uliie,  than  toat  which  is  cauicd  by  fiie  ;  and  po  fire 
fo  picrcina;  as  the  lire  of  Go  tt's  indignation,  that  burns  into 
the  loweft  bell.  Dent,  .xxxii.  sa~  The  arrows'of  men's  wrath 
can  pierce  ileth,  blood  and  boms,  but  cjnnot  reach  the  fotil  ; 
but  tt>e  wrath  of  God  will  fink  into  the  luul,  and  fo  pirice  a 
inan  in  ihc  moft  tender  patt.  Like  as  when  «  pttfoo  is 
^|;inndcr-llruck,  oft-iimts  there  is  not  a  wound  to  be  Icen  - 
ihcikin;  vet  life  isgoQc  aud  the  boc«j  are,   a^  it  were,  nu    • 


IS  a  Si'dtt  cf  Wrath,  115 

rd  ;  fo  God's  wrath  can  penetrate  into,  and  melt  one's  foul 
■wirhin  him,  when  his  e^rt^'v  comforis  ftand  about  hiTi  er.tiie 
and  untouched  as  in  Bsifhazz^r's  cafe,  Dan.  v.  6.  (6-j  Ii  is 
conftant  wrath,  ruming  parallel  v.iih  ihe  man's  coiitinu  tnce 
in  an  unre^enenjte  flaie  ;  copftarily  attendir^  hi ih,  from  the 
vomh  to  the  grave.  There  are  fev.-  fo  d^rkdavs,  but  the  fntx 
fofTietimcs  looketh  <\MX  from  nnder  the  cloiids  :  b>:t  the  wrath 
of  Gon  is  an  abiding  cloud  on  the  fuhjeQs  of  it,  John  iii. 
36.  The  wrath  of  GoD  ahidcth  on  hi.u  that  believes  not. 
(7.)  It  is  etern^i.  O  inferable  foul  1  If  thou  fi/  not  from 
this  wrath  unto  J  ejus  Christ, thy  miferv  had  a  beginninc:, 
hut  it  (h?ll  never  have  an  end.  Should  dtvounng  death  w?iol- 
iy  fvaHov*  thee  Up,  and  far  ever  hold  thee  fdft  in  a  );rave,  it 
would  be  kind  ;  but  thou  mxxW  live  a^air,  ia^  never  die  jthat 
Ihou  may^ft  be  ever  d>ia?,  jn  the  h  fids  of  the  living  Oor>» 
Cold  death  will  quppch'tbe  flame  r<f  mari's  wrath  agiinli  us, 
if  nothing  elfe  do  it  ;  but  Gon'a  -vrath,  when  it  has  <o3r. 2 
on  t^e  Cnncr,  millions  of  agt$  will  flill  be  the  writh  to 
rome,  Mat.  iii.  7.  1  ThrfT.  i.  10.  As  the  water  of  a  i?ver  is 
/lill  coming,  how  much  foe\Trof  it  has  p^jlfed.  WhtleGou 
is,  he  will  purfuc  the  quarrel.  Ldfly,  Howfocver  dreadful  it 
is, and  tho'  a  he  eternal,  yet  it  is  mofl  juft  wrath  ;  it  is  a  clear 
fire,  without  the  lead  fmoke  of  jnjuftice.  The  foa  f.  wr.Tth 
raging  with  greateft  fury  againft  thefinner  is  clear  as  c'livftal. 
The  Jiidje  of  all  the  earth  can  do  no  wrong.  Ht-  knows  no 
tranfports  of  paffion,  for  tbev  arc  inconfiftcnt  with  the  perfec- 
tion of  his  nature.  Is  Gcd  unrrr/it^oui,  who  taketh  zun^eance  ? 
I fpeak  as  a  man ^Qod  forbid;  fur  ikcn^  howJiaU  Godjud^e  the 
m.'orld  ?  Rom.  iii.  5,  i5. 

The  Dotirinc  cj  the  State  of  W >  un,  l^j'jl'  ima 
and   vindicated. 

II.  I  fhall  confirm,  the  dnflrine.  Cor.iider  (1.)  Ha-v  pp. 
fetTjptorv  the  threatninp  of  the  Srft  covenant  is. ;  In  the  day 
thou  eairft:  thereof,  thou Jhattftirtly  dit^  Gen.  ii.  i^.  Hereby 
fin  andpunifhrnenrbrin^  connected,  the  veracitV  o*  GoO  i<fr»  x- 
fains  the  execution  of  the  thrcatning  :  ^^cw  all  ni^R  bc'ng  bv 
rar'jrpundcr  this  cove.^?nT,  th:  breach  ^f  it  lav«  tb'^n:  li-det 
thecurfc.  (?,.)  Thejuftice  of  Go  d  requires  that  a  child  of 
Jin  be  a  child  of  v.'rath  j  that  the  Iff'v  being  b-'oken,  'h'  ^^^.t•= 
lionihcreof  fcould  t  ikc  place.  God.  '^  o^^^n's  Ruler  and' 
Judjje.  cannot  but  do  rieht.  Gen",  xviii.  05.  '  Now  it  is  a  figH- 
teous  thing  with  Go  n  to  recrkinpenfre  fin  ivith  vrat'- ,  ^  Thflf. 
i  6,  He  is  of  purer  eves,  than 'o  bc'^'cldf  evit,  H-»h.  i,  13. 
And  h»iiotesiiUihi  workers  of  ihifi/f'fv.^^th-  y.  6.  -'f^  )•Thc• 
^orror«  of  a    Natural  coaicicute  piovc  this.     There  is  a  cor 

\ 


ti6     The  DoBrmc of  tJu  State ofWratfi 

fcicnce  in  t>ic  brcafts  of  men,  which  fell  them  they  arc  fln- 
ocrs,  and  therefore  liable  to  the  wrath  of  God.  Let  men, 
at  any  time  foberly  com:nunc  with  themfclves,  and  they  will 
find  they  have  the  witncfsin  themfclves,  AncaififtAc  judg- 
ment f>J  God  that  they  ta'iich  commit Jach  t/nngs  are  worthy  of 
deaths  Rom.i.  32.  (4)  The  pangs  of  the  new  birth,  the 
work  of  the  Ipirit  of  bondage  on  eletl  fouls  in  order  to  their 
convcrfion,  dcmonftrate  this.  Hereby  their  natural  (infui* 
ncfs  and  mifcry,  as  liable  to  ihr  wrath  of  Go  i>,  arc  plainly 
taught  them  ;  Filling  their  hearts  with  fear  of  that  wrath. 
Now  that  thii  fpirit  of  bondage  is  no  other  thao  the  Spirit  of 
God,  whofe  work  is  ro  convince  ol  fin,  rjghtcoufncfs  and 
jud;;Tient,  John  :c%'i.  ?,.  this  teftiinony  muft  needs  be  trne  j 
for  the  Spirit  of  truth  cannot  wiinefs  an  untruth.  Meanwhile, 
tnie  believer?  being  freed  from  the  ftate  of  wrath,  receive  not 
the  fpirit  cf  bondage  again  to  far  ^  but  receive  the  Spiidt  of  a. 
doption^  Rom.  iii.  1,5.  And  therefore  if  fears  of  t"hat  nature 
do  arife,  affcr  the  ibul's  union  with  Chrtst,  they  came 
from  the  faint's  own  fpirit,  or  from  a  worfe.  La^ly,  The 
fufferings  of  C.'i  R  I  s~  plainly  prove  this  doftrine.  Where- 
fore w^s  the  Son  of  God,  a  Son  under  wrath,  but  becaufc 
the  children  of  men  were  children  of  wrath  ?  He  ruSTcredthc 
wraih  of  God,  not  for  himfelf,  bat  for  thofc  that  were  lia- 
ble to  if  1  1  their  own  perfons.  Nay,  this  not  only  fpcaks  lis 
to  have  been  liable  to  wrath,  bar  alfo  that  wrath  mu(l  have  a 
vent  in  the  panifhing  of  fin.  If  th^s  was  done  in  the  green 
tree,  what  will  become  of  the  dry?  What  a  mifcrable  cafe 
TTufta  finncr  be  in,  that  is  out  of  Christ,  that  is  not  vital- 
ly united  to  Cii  R  ist,  and  partakes  not  of  his  Spirit  ?  Goo 
who  fpared  not  his  own  Son,  furely  will  not  fpars  fufeb  aii' 
one. 

But  the  unregensrate  man,  who  has  ro  great  value  for  the 
honour  of  God,  will  be  apt  to  rife  up  againft  his  Judge,  and 
in  his  own  heart  condemn  his  procedure.  Ncvcitbelefs  the 
Judge  being  infinitely  juft,  the  fcntcnce  muft  l>c  rhghteous. 
And  thereiorc,  to  ileip  thy  mouth,  O  proud  finner,  and  to 
(lill  thy  tla:nour  agamftrhe  righteous  Judge  ;  cor.ftder,  FirJ}^ 
Thou  art  a  finner  by  nature,  and  it  is"  highly  reafonablc  that 
guilt  and  wrath  he  as  old  as  Gn.  M'hy  fhould  not  God  be- 
gin to  vir.dicate  his  honour,  as  foon  as  vile  wcrnn  begin  to 
impair  it  ?  Why  fhould  not  a  ferpent  bite  the  thief,  as  foon 
as  he  leaps  over  the  hedge  ?  Why  fhowld  not  the  thre^^tnin/j 

take  hold  of  the  fi.'iiter,  as  foon  as   he    rafh    awav   r^-- 

niand  ?  The  poifonous  nature  of  the  ferpent  ahr 
fufficicnt  ground  to  kill  it,  as  foon  as  ever  be  ca;i 
and,  by  this  time  thou  mayeU  be  convinced,  that  1 
n  a  very  compound  of  enmity  againft  God.   Siccr. 


covjirmed  and  vindicated,  117 

Saft  not  only  an  enmity  againft  God,  in  thy  nature  ;  but  hait 
^jifcovered  it,  by  attual  fins,  whsch  are  in  bis  eye  afls  of  hof- 
tility.  Thou  haft  brought  forth  ihy  luft  into  the  field  of  bat- 
tle againft  thy  Sovereign  Lord.  And  now,  that  thou  art 
i'uch  a  criminal,  ihy  condemnation  is  juft  :  for,  befidcs  the  fm 
of  thy  nature,  thou  haft  done  that  agaiuft  heaven,  which  ii 
ihou  hadft  done  againft  men,  thy  life  behoved  to  have  .gonr 
ibr  it  :  and  ihall  not  wrath  from  he-aven  overtake  thjee  ?  (i. ; 
Tbou  art  ^uiliy  of  high  treafon,  and  rebellion  agairft  the  king 
ofheaveft.  The  thought  and  wiftiof  thy  heart,  which  he  knowfc 
as  ■well  as  ihe  language  of  ihv  mcuth,  has  been,  no  God,  i'fal. 
^iv.  I.  Thou  haft  rejeftcd  his  government,  blown  iiic-  trum- 
pet, and  fct  up  the  ilandard  of  rebeliion  Egain2.  hin»  ;  being 
one  of  thefe  that  fay,  IVe ijiu  not  hux'c  this  man  to  leign  oicr 
zii,  Luke  xix  14.  Thou  haft  ftriven  a^ainft,  avid  qucncked 
his  Spirit  J  pratlically  difovvned  his  laws  proclaimed  by  his 
mcifcngers  ;  ftopped  thine  ears  at  their  voice,  and  lent  them  a- 
"way  mourniiig  for  thy  pride.  Thou  haft  conipired  with  his 
^rand  enemy  the  devil.  Altho*  thou  art  a  fworn  fcrvant  of 
the  King  of  glory,  daily  receiving  of  his  favours,  and  living  on 
his  bounty;  thou  art  holding  a  ccrrefpoudeace,  and  haft  con- 
tracted a  f  riendftiip  with  lis  ^rcaieft  enemy,  and  art  afliug  for 
him  agaiuft  thy  Lo  R  D  ;  for.  The  Ivjis  of  the  devil  ye  tviLl  do^ 
John  viii.  44.  (2.^  Thou  art  a  murderer  before  the  Lord. 
Thou  haft  laid  the  itumbling-block  oT  thine  inir  ;ity  before 
the  blind  wofld  ;  and  haft  ruined  the  fouls  of  others  by  thy 
finful  fourfe.  And  tho'  thou  doft  not  fee  now  :  the  time 
may  come,  when  thou  flail  fee  the  blood  cf  thy  rciations, 
jneighboufs,  acquaintai>cesand  others  upon  thy. head,  Matth. 
xviii.  2.  PVo  unto  the  zuorld  becauft  c/x^^nces.—lVo  to  that 
tiian  by  whom  offence  come  tk.-  Yea,  thoiuart  a'fclf^nurderer  be- 
fore Gcd.  Prov.  viii.  36.  He  tkatf.nneth  cgaiitfi  mc  wrong- 
eth  his  cwnfovl  :  all  they  that  hate  n;-e,  love  d<.ath,  Eztk,  xviu, 
gi.  IVhy  will  ye  die  ^  The  laws  cf  men  go  as  far  as  thcv 
can  againft  the  lelf-murderer,  denying  his  body  a  burial-place 
smongfl  others,  and  confifcating  his  goods  :  what  wonder  is 
it  the  law  of  God  is  fo  ftvere  agair.ft  foul-murderers  ?  Is  ic 
llrange,  that  "they  who  will  uxLcds  depart  fromGou  now,  coft 
v'hat  it  wiU,  be  foi-ced  to  depart  from  him  at  laft,  into  ever- 
lafting  n-re  ?  2ut  what  is  yet  more  criminal,  tbou  art  guihv 
oit^e  murder  of  the  Son  of  God,  for  the  Lord  will  reckon 
theeamongft  thofe  that  pierced  him,  Rev.  i.  7.  Thou  hait 
reje£kd  hjm  as  well  as  the  Jewi  did  ;  and  by  thy  reje6ltflg 
him,  rhou  haft  juftified  their  deed.  They  indeed  did  not  ac- 
khowledge^him  tobe  the  Sonof  GoD,bilt  tbou  doit.  W^bat 
they  did  againft  him,  was  in  a  ftate  of  humiliation  ;  but  thoi; 
haft  a6kd  againuhim,  in  hts  ftate  cf  exaltation.  Thtk  th:\v,v 


I 


118       The  DoBrine  0; 

will  aepravatc  tbv  conrlemnation.  What  wonder  then,  if 
the  vviicc  of  the  Lamb  chan;^^  to  the  roarinj  of  ihc  liou  a- 
gairft     rhc  traitor  and  m  Jrderer.  ♦ 

G- yd.  Bui  iomc  will  fay,  is  thrre  not  a  vad  dlfproportioil 
betwixt  our  fin  and  that  wrath  you  tatk of  ?  [  aofwcr.  No  ; 
God  pnnifhcs  no  irorc  than  the  fiiiiier  dfTcrvcs.  To  fcftify 
your  miih-kc,  in  this  matter,  confider  (i.)  The  vaft  rtwaiHs 
G  »D  hasanncxcdroobcdier.ee.  His  word  is  no  more  full 
of  fiery  wrjth  ^ainll  lin,  than  it  is  of  gracious  rewards  to  the 
phcdicnce  it  requires.  If  heaven  be  in  the  promiffs,  it  :s  al- 
toicthci  equal  i!»at  hell  be  in  the  tnredtn:ngs.  If  death  were 
iw>t  m  iSc  oaiance  with  life,  eternal  mifery  with  eternal  hap- 
pinefs,  x¥here  were  the  p  opinion?  M«jreovcr  fin  defervcj 
the  mife.y,  but  oar  b.ft  works  do  not  defecve  the  happmers  ; 
yet  b  )th  are  let  before  us  ;  fin  and  mifcrv,  holinefs  and  hap- 
pintiv  What  rcafon  is.  there  tbcn  10  complain  ?  (2.)  How 
evcre  foever  t'lc  thjeatnin^;s  be,  yet  all  has  enough  ado  to 
jeach  the  end  of  the  Isw.  Fiar  him,  lavs  our  Lord,  which 
ajif  U  hath  kiHeJ,  kath  powtr  to  oijl  inio  kcil^yea,  I  Jay  a«- 
toyvu,/ear  htm^  Luke  xii.  5  I'his  btfpiraks  our  dread  of  di- 
vine power  and  majcfty  ;  Hut  how  few  fear  hi:n  indeed  !  The 
JLoR  D  kno'vs  the  finncrs  hearts  *o  be  exceedingly  intent  up- 
on fulfilhn^  their  iufls  ;  they  dcave  fo  fondly  to  thofe  ful- 
fomc  brtafts,  tliat  a  {a\A[  force  docs  not  fufRce  to  draw  them 
from  taein.  Tt;ev  that  travel  throjjh  dcfarts,  where  they 
are  in  hazard  from  wild  beafts,  have  need  to  carry  fiic  along 
with  them  ;  and  they  have  need  of  a  hard  wedge  that  have 
knotty  timber  to  cleave  ;  fo  a  holy  law  muft  be  fenced  with 
a  dreadfdl  wrath,  in  a  world  lying  in  wickcdnefs.  But  who 
are  they  that  complain  of  that  wrath. as  too  great,  but  thofe  to 
whom  it  is  tov>  little  to  draw  them  off  from  their  finful  courf- 
«s  ?  It  was  the  man  who  p^eierided  to  fear  his  lord,  hccaufc 
he  was  an  aitflere  ntan,  thai  kept  hi^  pound  laid  up  in  a  nap- 
kin ;  and  To  he  was  concemued  out  of  his  own  mouth,  Luke, 
xix.  20,  ei,£Q.  Thou  art  that  man,  even  thou  whore  objec- 
tion 1  am  aniw^ring.  Wom  can  the  wrath  thou  ait  undcr,and 
)iablc  to,he  too  great, while  yet  it  is  not  fufficieni  to  awaken 
th«c  to  fly  IVom  it  ?  Is  it  time  to  relax  the  penalties  of  the 
)aw,  when  men  are  trampling  the  commands  of  it  un- 
der foot  ?  (3.)  Confider  how  Go  o  dealt  with  his  own  Soft, 
vhom  he  fpared  not,  Rom.  viii.  32.  The  wrath  of  Gt^D 
feized  on  his  foul  and  body  both,  md  brought  him  into^he 
duft  of  death.  That  his  Oifferings  were  not  eterna],  flowed 
from  the  quality  of  the  fuffcrer,  who  was  infinite  ;  aod  there- 
tore  able  to  bear  at  once,  the  whole  load  of  wrath  ;  and  up- 
<»n  that  account,  his  fulfcrin^  were  infinite  io  value.  But 
1  value,  they  mud  be  protracted   to  an  eternity.     And  whar 


rcpjii-jver!  end  vinmcated.  119 

conficence  can  a  rebel-FiiHieH  hare  toqjarrcl,  f»)T  bis  p:irt,  a 
punilbmenJ  executed  on  the  Kinp's  Son  ?  (a.)  The  f;nn>  r 
do'h  a^air.ft  God  what  he  can.  R'hjld  thou  hafi  donr  evil 
t'lincrsax  tkoy  rcniUJi,  \eT.\\\.  t^.  That  thou  haft  not  done 
more  and  iKDrfe,  liranks  to  him  wVo  reftrained  tbeej  to  the 
c:»3in  which  th«*  volf  vsr?s  kept  i^  hv,  not  to  t^vfe't,  i"' ^ 
wonder  God  fliew  h»s  p^wer  on  the*  finner,  who  puts  forth 
his  power  acpinH  Goo,  rs  Ur  a«:  it  wiil  reach.  The  unre- 
ge«cr2te  maa  pii^i  Jio  period  to  his  f!-)}  il  courfe;  a'>d  vonhi 
piu  no  honn.U  jo  it  neither,  jf  !«e  \v?r.-  not  refrramed  by  di- 
vine power  ior  wife  ends  ;  ir)d  therefore  it  is  j.i»l  he  he  for 
ever  under  v;rnth.  (5.)  It  is  inhnite  raajefty  Cn  ftnkes  ?.- 
gai'jfl  :  ?nd  fj  it  is.  In  Tome  fort,  an  infinite  evil.  Sm  r'fe'h 
I*  ir<t  fiemerir,  accordi-i?  to  *he  quaiifv  of  thepjrfv  offerV.ed. 
If  a  man  wound  his  neigJs'w?iir,  his  ^oods  muft^o  for  it  ;  bur  if 
he  wound  b«s  prince,  hi«  iifc  mnrt  go  10  make  amends  f>r 
that.  'J  he  infinity  of  GtJD  make?  infinite  wrath  thejuft  de- 
merit of  fivi.  God  is  inhnitcW  difplea'ed  wuh  lio;  ai>'i 
when  he  ;.(»«,  he  mull  zPl  Iikc  himfcl',  and  fliew  his  difplc?- 
fiirs  bv  proof)'t'onahle  niear:^.  Ljji'.y,  Thofe  that  fhall  lie 
f.ir  ever  ntider  hM  uraih,  will  be  eternailv  linnmii ;  ?.nd  there- 
fore intiR  eternailv  ^n^t\  ;  nor  only  in  rcfpe^t  ot  divine  jud;- 
cial  procedure  ;  but  became  fin  rs  its  ov/n  piinifhm?nt,  io  the 
fame  manner  that  holy  obedience  is  its  own  reward. 

The  r.cTmne  of  tJie  Ilif.v;  cf  Jians   Naiu-^ 
ral  State  afypVeS. 

U-^r  (■[  )  Of  Informatlo-  '  '  flate-b/ raVjre  a  fate 
ef  wrath  ?      fhert, 

I.  Stfelv  we  are  rot  bor.i  ;  r  t  ;  erf.  Thffe  chains  rf 
wrafb,  which  b /  n-iinre  arc  upon  ns,  fpeak  ns  to  be  born  cri- 
minals. The  I'v.'addlins*  hands  wVcre-vith  infants  are  bound 
hand  and  foot  rs  foon  as  thfv  zrf  ho'-n,  rpay  put  ns  in  micd 
of  the  cords  of  wrath,  wit.h  which  they  arc  held  pnioncrs,  as 
children  of  wrath.  ; 

9.  What  defperate  ma'Tnef-i  is  it  far  finners  to  £o  on  ia 
f-heir  finful  conrfe  :  what  is  it  hut  to  heap  coals  f>f  hre  on 
thine  own  be.<d.  «nd  lav  more  and  more  f.tel  to  th;  hre  (^' 
wrath,  ro  treafure  dd  unto  thv«elf  wrath  a?ainft  <he  day  of 
wrath,  Roin.  li.  5.  Thou  uiayrO  perifh,  when  his  wrath  is 
kindbd  but  a  little,  Pfalm  i».  ip.  Whv  wilt  thmi  incre^f?  it 
yet  more  ?  Thou  art  alreadv  I'ound  with  luch  cords  of  diath, 
as  will  not  fafiiv  be  loofrd  :  *»  hat  reed  is  there  of  more?' 
Stand,  curelefs  Hnner,  nnri  confidcr  fhi*.. 

■3.  1  hew  '^-lO  rn  rHgion  to  copipl-Jin,  ?■;  ?or!?  ?'  t!iciT  n'-f 
c  d  tk    a  iivir-^  tijuv  rompic.>n  f"  'lam' 


120        Thi  Doclrinr  of  the  Mifcry  of 

ii.  39.  If  one  who  hat  forfeited  his  iTfe,  be  banlfhcd  his  na- 
tivt  country,  and  cxpoftd  fo  many  hardfhiji*  j  he  may  well 
bear  ill  patiently,  feeing  hit  lite  «  (pared.  D»  yc  murmur^ 
for  that  vc  arc  under  pain  or  fi<  kncfs  ?  Nay.  blcfs  Gud  yo 
aie  rot  there,  where  the  worm  never  dieth.  DoQ  thou  grndgt 
that  thou  an  not  in  fo  pood  a  condiiioa  in  ihc  world,  as  fomd 
oi  thy  ncjghbour;  are  f  Be  thankful  rather,  that  yc  arc  nut 
»n  the  cafe  of  the  damned.  Is  thy  fuh'lancc  gone  from  thee  ? 
Wonder  that  the  F.re  of  G  o  d's  wrath  haih  not  conUrned  thv- 
felf.  Kjfs  the  rofi,  O  finncr,  and  acknowledge  fncicy  ;  for 
Gon  puiiiihcth  us  kfs  than  our  imouidet  dcfcivc.  lUia. 
jx.  13.  •  .  •  - 

4.  Here  ia  «  memorandum,  both  for  poor  and  rich  (1} 
The  pooreft  that  ^o  from  door  tr,  door. and  hath  not  one  pen- 
ny Idt  them  bv  their  parenti.  were  born  to  an  inheritance. 
Their  firft  father  Adam  left  ihem  children  of  wrath  ;  and  con- 
tinuing in  then  iiiwural  Oate  chev  cannot  mifs  of  it-;  For  tftis 
is  till  per  tion  oj  a  wicked  man  from  God,  and  tht  ktritagi  ap- 
pointed  to  him  by  God,  Job.-  xx;  29.  An  heritage,  thai  will 
furiiih  them,  with  an  habitation,  who  have  not  where  to  lay 
thci'^  heads;  they  foall  becaftir.to  utter  daiknefs.  Mat.  xxv. 
30.  for  toihcm  is  rtfrrvcdthc  blaLknefs  of  daiknefi  for  ever, 
Jude  13.  where  thtir  bed  [hall  be  forrow  :  Thty  Jhall  lie 
drum  in/orrow,  Ifa.  I.  ji.  their  food  fhall  be  judgment,  for 
God  will  feed  them  with  judgment, Eick.  xxxiv.  16.  and 
their  drink  (hall  be  the  red  wine  of  Goij's  wrath,  the  drcg< 
>vhereof  all  the  wicked  of  the  earth  ftiall  wring  out,  and 
drink  them,  P(al.  Ixxv.  8.  I  know,  that  ihcfe  who  arc  def- 
titutc  of  worldly  goods,  and  withi4  void  of  the  knowledge 
and  gtikceof  Cod,  who  thcrci'^orc  may  he  called  the  Hevil'g 
poor,  will  be  apt  to  fa/  here,  We  hope  God  will  make  us 
iuffer  all  our  mifcry  in  ibis  world,  and  we  Ciall  be  hsppy  in 
the  next ;  as  if  their  mifcrabic  outw^ird  condition  in  time, 
would  If  cure  their  happinefs  in  cterRity.  A  grofsand  fatal 
mirtake  !  And  <his  is  aoother  inheritance  they  have,  viz.  lics^ 
vanity,  and  things  wherein  then  is  no  yrcfit,]fT.  xvi.  19.  But, 
the  hail jhaltfweep  away  the  refuge  of  lies,  Ifa.  xxviii.  17. 
Doft  thou  think,  O  fjnntr,  that  God  who  commands  i 
on  earth,  not  to  rcfpcd  the  pcrfon  of  the  poor  in^adgii.. 
Lev.  xix  15.  will  pervert  judgtnent  for  thee?  Nay,  know 
for  certain,  however  miferablc  thou  art  here,  thou  (halt  be  e- 
lernally  mifcrable  horeaficr,  if  thou  livcft  and  dicft  in  thy 
natural  flaic.  (2.)  Many  that  have  enough  in  the  woiH,  have 
far  more  than  they  know  of.  Thou  hadll,  it  may  be,  O  unrc- 
generate  ntan,  an  eftate,  a  good  portion,  or  large  flock  left 
thee  by  thv  father  ;  thqu  hail  improven  it,  and  the  fun  of 
profpciity  {bines  upon  thee  j  fo  that  ibtiu  caoft  fay   with  £ 


Mans  Natural  State,  applied,  i  i?  i 

fau,  Gen.  xxxili.  9.  /  have  enough.  liui  know,  thou  haQ 
wore  than  all  that,  an  inheritance  thou  dofl.  n«)t  coiifider  of; 
thou  arr  a  child  of  wrath,  an  heir  of  hell.  That  is  an  heri- 
tage which  will  ubide  with  thee,  amidll  all  the  changes  in  the 
world  ;  as  long  as  thou  continueft  in  an  unregenerate  ftatc 
When  thou  fhalt  leave  thy  fubftance  to  others,  ihic  (hall 
go  along  wiih  thyfelf,  into  another  world.  it  ii  no  wonder 
a  Ibijohter-ox  be  fed  to  the  full,  and  i&  not  toiled  as  otheri 
are,  Job  xxi.  30.  The  zoickcd  is  rejerved  to  the  day  of  ccfiruc- 
tion  ;  they  Jhall  bt  brought  forth  to  the  day  oj  wrath.  Well 
thtn.  Rejoice,  let  thine  heart  chear  thcc,  walk  in  the  ways 
of  thine  heart,  snd  in  the  fight  of  thine  e\  es  ;  live  above  re> 
proofs  and  warnings  frot5»  the  ^A•OIk  of  Gc;d  ;  flicw  thyfrlf-a 
man  of  a  fine  (pi:  it,  by  cafiing  otfall  fear  of  Gt)D  ;  mock  at 
fenoufr  cTs  ;  live  like  thvf^lf,  a  ckild  of  wrath,an  heirof  hell  ; 
But  know  thou,  that  for  all  thefe  thing  God  will  bring  Ike:  intf 
judgjnent.EccUl'.w.  9.  AHurc  thyfelf.thv  hreakinglhall  come 
fuddcnly,  at  an  inllant,  Ifa  xxx,  13.  /or  as  thf  crackling  of 
thorns  under  apot,fo  is  the  laughter  of  a  fool,  Ecclcf.  vii.  6, 
The  fair  blaze,  and  great  noile  ihey  make,  is  quickly  gone  ; 
fo  (hall  tHy  mirth  be.  And  then  that  wrath  that  is  now  fi- 
L-ntlv  finking  into  thy  foul,  fhall  make  a  fearful  hifling. 

5.  Wo  to  him,  that,  like  Moab,  hath  been  at  calc  from 
his  yoiith,  Jcr,  xlviii.  n,  and  never  faw  the  black  cloud  of 
wrath  hanging  over  his  head.  There  are  many  who  have  no 
changes,  tht-rcfore  \hey  fear  not  God,  Pfal.  Iv.  19.  They 
have  lived  m  a  good  belief,  as  they  call  it,  all  their  days  ; 
that  is,  they  never  had  power  to  believe  an  ill  report  of  their 
fouls  ftate.  Many  have  como  by  their  religion  too  eafily,.;  and 
as  it  came  iighily  to  them, fo  it  will  ^o  from  them, when  hsir 
trial  comes.  Do  ye  think  men  flee  from  wrath  ,  is  a  morn- 
ing-dieam  ?  Or  will  they  flee  tjomihe  wrath,  they  never  faw 
purfuinj  them. 

6".  Think  it  not  flrange  if  ye  fee  one  in  great  diftrefs  about 
his  foul's  condition,  who  was  wont  to  be  as  jovial,  and  a$  lit- 
tle concerned  about  falvation,  as  any  of  his  jieighbours.  Can 
one  get  a  tight  view  of  himfelf,  as  in  a  llaie  of  wrath, and  noc 
be  pierced  with  forrows,  terrors,  anxiety  ?  W'hen  a  weight, 
quite  above  one's  flrengih,  lies  upon  him,  and  he  is  alone,  he 
can  neither  ftir  hand  nor  foot  ;  but  uhen  one  comes  to  lift  it 
off  him,  he'll  ftruggle  to  get  from  under  it.  Thunder-claps 
of  wrath  from  the  word  of  God  conveyed  to  the  foul  by 
the  Spirit  of  the  Lord,  will  furcly  keep  a  man  awake. 

Lajlly,  It  is  no  wonder  wrath  come  upon  churches  and  na- 
tions, and  upon  us  in  this  land,  and  that  infants  and  childreri 
vet  unborn  fmart  under  it.  Moft  of  the  fociety  arc  yet  chil- 
-.  :d  of  wrath;  few  af:  fleein    from  it,  or  taking  the  way  to 


'  2  2  Alarm  to  the  Tlnre^cnrrair. 

prevent  ir ;  hiir  proplcof  all  ranks  arc  helping  it  on.  The 
jewi  rejcftoH  Chris  T';  and  their  children  have  been  fxart- 
ing  tiadcr  wrath  thcfc  fixtccn  hundred  years.  God  gtanr, 
that  ihe  bad  entertainment  given  ro  ChR  I  s  T  and  his  gofprl, 
byths  generation,  be  not  purfued  wirh"  vrath  on  the  fuccccd- 
ing  one. 

UiK  ''2.)  Of  exhortation.  And  here,  1.  I  fnall  drop 
a  word  to  thcfc  who  arc  yet  in  an  unref,eneia»e  flatc.  2.  To 
t^iofe  ih.Tt  »re  bronght  out  of  it.     3.  To  ail  innifrcrcnfly. 

I.  To  you  rhat  arc  vet  in  an  unregrncrMc  ifarc,  1  would 
found  »he  al^im,  and  warn  you  to  fre  to  yourlcivcs,  while 
yet  fh^re  is  hope.  O  vc  children  of  wrath,  take  no  icll  m 
thi»  dirmal  flatrt  ;  but  flee  to  jESUsC-HKisf  ihe  only  re- 
fufio.  Hifte  and  make  your  efcape  rhiihr r.  The  lUte  of 
urath  is  ro©  ho<  a  climate  for  you  to  live  in,  M'C3^  \\.  10. 
Anjeye^and  apart,  fnr  this  is  not  your  rejl.  O  /inner  know- 
eft  ihou  where  thou  art  ?  Doft  thou  not  fee  thy  danger  ?  The 
curfe  has  entered  into  thy  foul  ;  wrath  is  rhy  covering  ;  the 
heavens  are  growing  blacker  and  blacker  above  thy  head  \  the 
earth  is  wear/  of  thee  ;  •  he  pit  is  openioj^  her  mouih  Smt  thee  ; 
nnd  (hoiild  the  thread  of  thy  life  be  cut  this  moment, thou  an 
hcrKeforib  paft  all  hopes  for  ever.  Sirs,  if  we  law  you  puf- 
fing a  cupof  poifon  to  your  mourh,  We  would  ffy  to  you  and 
fnaich  it  cut  of  your  hands ;  If  we  faw  the  honleon  fire  about 
vou,  while  ye  were  fafl  aileep  in  ir,  we  would  run  to  yon, 
and  drag  you  cut  of  it.  But  alas  !  yc  r.rc  in  ten  thoufand 
times  greater  hazard  ;  yet  we  can  do  no  more  ftut  tell'yru 
vour  danger  ;  invite,  exhort,  bcfeech,  l»nd  obtcfiyou,  to  look 
ic  yonrlclves  ;  .^nd  lament  your  Oupiony  nnd  obliinacy,  when 
tvc  cannot  prevail  with  yr  u  to  rak^  warning.  If  there  wvre 
Jio  hope  of  your  recovery,  we  Ihonld  be  filent,  and  wouid 
not  torment  you  before  the  time  ;  but  tho  ye  be  loll  and  un- 
done, rheie  is  hf>j'«-  in  Ifracl  concernmg  this  thing.  Wherc- 
/oie,  I  cry  unto  yon  m  rhr  name  of  th#  Loh  n,  and  ?n  the 
vroidsofthe  prophet,  Zccb.  ir.  12.  Turn  ye  to  tht Jfrcna, 
hold, ye  prifcvers  oj  hope.  Flee  lo  Jesus  C»  ris t  out  of 
this  your  natural  {{ate. 

Motive  1.  While  ye  afein  this  flatc.  vc  mufl  fland  or  fjll 
according  to  the  law  or  covenant  of  works.  If  ye  undcrliood 
this  aright,  it  weuld  flrikc  through  your  hearts,  as  a  thouland 
darts.  One  had  belter  be  a  Have  to  the  Turks,  condemned 
to  the  galievs,  or  under  Egyptian  bond»ftr,  than  be  under  the 
rovmant  of  works  now.  All  mankind  were  brought  under 
it  in  Adam,  as  we  heard  delore  !  and  thou  in  thy  unrcgtn- 
cratc  flate  art  ftill  w^cre  Adani  left  thee.  It  is  trne,  ihcrt-  u 
another  covenant  brought  in  ;  but  what  i«  that  10  thee,  who 
art  not  brought  iuto  it  ?     Thou  muP»  need  be  under   one  vk 


Alarm  to  the  Unrc rem  rote.  i  2^ 

the  tv70  covenants  ;  cirhcr  unrier  the  law.  or  ur.trr  grace. 
1  int  thou  art  r.ot  under  |^race,the  dtr.nlnion  cf  fin  over  thee, 
inanifeftl.-  evince th  ;  theretuie  thou  an  under  the  Uw,  Rom. 
vi.  14.  Do  noT  thirtk  God  has  laid  aCde  the  firil  covenanr, 
Matts.v.  i;^,  18.  Gill.  in.  10.  No,  he  will  magait)  the  law, 
and  make  it  honouTdblc.  It  is  broken  indeed  on  thv  part  ; 
hut  It  IS  e<h!urd  tathiik,  that  therefore  voiir  obligation  is  dif- 
folved.  N.V/,  th<iJ  nr^:\  fl«nd  and  fall  bv  is,  nil  i1icu  Canft 
produce  thy  Jifcluirue  from  Gon  hutifeH.who  is  thy  paity  lu 
that  covenant  ;  and  this  thou  canll  not  pretend  :o,<ceing  thou 
art  not  in  Ch  Ri  JT. 

Now,  to  give  voa  a  viewcf  your  miferr,  in  this  refpe^, 
coiih-ier  thefe  following  things,  «<*{!.)  i^eicby  ye  are  bound 
ovt  r  to  death,  in  virtue  of  the  threaicning  of  dcaih  in  that 
covenant,  Gen.  ii.  17,  The  cooduion  being  bfoiien,  ye 
fall  under  the  penalry  :  So  it  conclude*  you  under  wrnth. 
(2.)  There  is  no  falvarion  lor  you  under  th-.s  covtnant,  hut 
on  A  condition  impofTible  to  he  performed  by  you.  The  juU 
tice  of  God  mull  be  litisSed  for  the  wrong  you  have  done 
already.  God  hath  written  this  truth  in  chara£lers  of  the 
blood  of  hi*  Son.  Yea,  a.id  you  muft  perfcfllv  obey  the  lav 
for  the  time  to  come.  So  fiith  the  law.  Gal.  iii.  12.  The 
mar  that  djth  theiv^/hall  livt  in  them.  Come  then,  O  fintier, 
fee  if  thou  ranft  nridke  a  ladder,  whereby  thou  may  11  reach  the 
throne  of  God  ;  (iretch  forth  thine  arms,  and  try,  if  ihou 
canft  fly  ou  the  wings  of  the  wind,  c^tch  tio!d  of  the  clouds 
and  pierce  thro'  the  vifible  heavens  ;  ?nd  then  either  clinib 
over,  or  bzeak  thro'  the  jafper  walls  of  the  city  above. 
Thefe  things  ihah  thou  do,  as  foon  a»  thou  fhali  reach  heaven 
in  thy  natural  (late,  or  und«  r  this  covenant.  {^.)  There  ii 
no  paraon  utider  this  covenant,  pjfdon  is  the  btncnt  of  ano- 
ther covenant,  with  which  thou  haft  nothing  to  do,  Afts  xin. 
And  hy  him  ad  ihal  believe  ar^.  juftifed  from  alt  tln>ii^s  from 
xohickye  could  not  be  jujlifird  by  the  Ijw  of  Mjfcs.  As  k^r  thee, 
thou  art  in  the  baud  of  a  mercilef«  creditor,  which  will  take 
ihee  by  the  tljroat,  fayinjj,  Pay  what  thou  owefi  j  antTcaft  thcc 
into  prifon,  there  to  remain,  trli  thou  liaft  paid  the  nrnioft 
farthm^  ;  unlefs  ihou  beeft  fo  wife  a&  to  get  a  cautioner  ia 
t.me,  who  )S  able  to  anfwer  for  all  thy  debt,  and  get  up  they 
difcharge  ;  this  Jesus  Christ  alone  can  60.  Thou  abid- 
ed under  this  covenant,  and  pleaded  mercy  ;  but  what  is  thy 
plea  founded  on  ?  There  is  not  one  pcomile  of  mercy  or 
pardon  in  that  covenant.  Doft  thou  plead  mercy,  for  mercy 
Jake  ?  Jufiice  will  flep  in  betwixt  it  and  thee  ;  and  plead 
Gui)'f  covenant-threarning,  which  he  cannot  deny.  (4.) 
There's  no  place  for  repentance  in  this  covenant,  fo  as  the 
'  ip.er  can  be  helped  by  it.      For  as  foon  as  thou  finuell,  the 


124         Alarm  to  the  Unregenerate. 

Jaw  lays  its  curfc  on  thee,  which  is  a  dead  weight  thou  canft 
\y  no  means  tiirow  off;  no,  not  tho'  rhinc  head  were  waters, 
and  thine  eyes  a  fountain  of  tears,  to  weep  day  and  night  for 
thy  Cn.  That  is  what  the  law  cannot  do,  in  that  it  is  weak 
throurh  the  QeOi,  Rom.  viii.  5.  Kow  ihon  art  another  pro- 
fane Efau,  that  huh  fold  the  bicfiing  ;  and  there  is  no  place 
for  repentance,  though  thou  fcckeft  it  carefully  with  tears 
mhile  under  that  covenant.  (3.)  There  is  liO  accepting  of 
the  v.'ill  for  the  deed  under  this  covenant,  'which  was  not 
made  for  good  will,  but  good  works.  The  miflake  in  this 
point  ruin's  many.  They  are  not  in  Ch  r  ist,  but  itand  un- 
der the  fifft  covenant  ;  &.  yet  thty  will  pleid  ihis  privilege. 
This  isjutlas  if  one  baring  made  a  fcafl  for  thofe  of  his  owa 
family,  when  they  lit  down  at  table,  another  man's  fervant 
ihat  has  r\X(i  away  froro  his  mafter,  (hould  prefumptuoully 
come  forwaid  and  fit  down  among  them  ;  would  not  the  wai- 
ter of  the  feaft  giv^  fuch  a  flranger  that  check,  Friend  how 
camfji  thou  in  thiihcr  f  And  fince  he  is  none  of  his  family, 
command  him  to  be  gone  quickly.  Though  a  mader  accept 
the  good  vvill  of  his  own  child  for  the  deed,  can  a  hired  ler- 
vant  expecl  that  privilcgt  ?  (6.)  Ye  have  nothing  to  do 
with  Ch  R  1ST,  while  under  thJG  covenant.  By  the  law  of 
God,  a  worrvan  cannot  be  married  to  two  hufbands  at  once; 
either  at  death  or  divorce  muft  dilTolve  the  firft  marriage.ere 
■we  can  be  married  to  Christ,  Rom.  vii.  4.  The  law  is  the 
firft  hufband  ;  Jk sus  Christ,  who  raifcih  the  dead,  Biar- 
rics  the  widow,  that  was  heart  broken,  and  flain  by  the  firft 
hufband.  But  whil^  the  foul  is  in  the  hcufe  with  the  firft 
hufband,  it  cannot  plead  a  marri^c-relation  to  Christ; 
nor  the  benefits  of  a  marriage-covenant,  which  is  not  yet  en- 
tered into  :  Gal.v.  4.  Chriji  iibLComeofno  fffcEl  to yau.who' 
Joever  oj"  you  arejvjtijitd  by  the  law  ye  are  J  alien  from  grace  ^ 
Peace,  pardon,  and  luch  like  benefits  are  all  benefits  of  the 
covenant  of  grace.  And  ye  muft  not  think  to  fland  off  from 
Ch  rist,  and  the  marriage-covenant  with  him,  znd  yet  plead 
thefe  benefits  :  mote  ll  an  one  man's  wife  can  plead  the  ben- 
efit of  a  contraft  of  marriage  paft  betwixt  another  man  and 
his  own  wife,  Lajllyf  Seethe  bill  of  cxclufion,  paft  in  the 
court  of  heaven,  a^atnft  all  under  the  covenant  of  works,  Gal. 
jv.  30.  The  fan  oj  the  bcrA-woman  Jhall  not  be  heir.  Compare 
vcr.  24.  Heirs  of  wrath  miift  not  be  heirs  of  glory.  Whom 
the  fiift  covenant  hath  power  to  exclude  out  of  heaven,  the  fc- 
cond  covenant  cannot  bring  into  iti 

Objczlicn.  Then  it  i*  impoflible  for  us  to  be   favcd.       An- 

/uitr.    It  is  fo,  while  you  are  in  that  ftate.     But  if  you  would 

be    out   of  that    dreadful    condition,     hadcn     out    of   that 

ilatc.      If  a  murderer  be  uadi^  featencc  of  death,  fo  long 


Alarm  to  the  Unregemrate.  125' 

as  he  lives  within  the  kingdom,  the  lawi  will  reach  his 
life  ;  but  if  he"  can  make  his  cfcape,  and  get  over  the 
fea,  into  the  donjinion?  of  another  prince  ;  our  laws  cannQt 
reach  him  there.  This  is  what  we  would  have  you  to  do, 
flee  out  of  the  kingdom  of  darknefs,  into  the  kingdom  of 
God's  dear  Son  ;  out  of  the  dominion  of  the  law,  into  the 
dominion  of  grace  ;  then  all  the  curfes  of  the  law,  or  cove- 
nant of  works,  (hall  never  be  able  to  reach  you. 

Motive  2.  O  ye  children  of  wraih,  your  (late  is  wretched,  for 
ye  haveloftGoD  ;  and  thatis  an  unfpcakablclofs.  Yearewiib- 
outGoD  in  the  world, Eph.ii  12.  Wbatcvcryou  may  call  yours, 
you  cannot  clU  Go»  yours.  If  fe  look  to  the  earth, perhaps  yoa 
can  tell  us, that  land,  that  houfe.orthat  herd  of  cattle,  is  yours. 
But  let  us  look  upward  to  heaven,  is  that  God,    that   grace, 
that  glory  ours  ?      Tiulv,  you    have    neither  part  nor  lot  in 
that  matter.    When  Nebuchadnezzar  talks  of  cites  and  king- 
doms, O  how  big  docs  he  fpcak  !  Great  Babylon   that   J  havi 
built — my  p ewer — rny  majejiy  !  but  he  tells  a  poor  talc  when 
he  comes  to  fpcak  of  God,  faying,   Your  God,  Dan.   ii.  47, 
and  iv.  30.  Alas  !  finner,  whatever  thou  haft,    God  is  gowe 
from  thee.     O  the  mifery  of  agodlefs  foul  !     Haft  'hou  loft 
God  ?  Then,     (1.)  The  fap  and  fubftance  of  all    that  thou 
hafl  in  the  world,  is  gone.       The  godlefs  man,  have  what  he 
will,  is  one  that  haih  not,  Mat.  xxv.  op.     I    defy  the    unre- 
geaeratc  wan  to  attain  fO  foul-fatisfaftion,   whatever  be   pof- 
ftffeth,  fince  God  is  not  his  God.        All  his  days  he  eateth 
in  darknefs  ;  in  every  condition,  there    is  a  fecret   diTatisfac- 
tion  haunts  his  heart  like  a  ghoft  ;  the  foul  wants  fomething, 
tho'  perhaps  it  knoweth  not  what  it  is;  and  fo  it  will    be  al- 
ways, till  the  foul  return  to  God,  the    fountain   of  fatisfac- 
tion.     (2.)  Thou  canft  do  nothing  to  the  purpofe  for  thyfelf. 
for  God  is  gone  ;  his  foul  is  deparred  frarn  thee,  ]tT.  vi.  8. 
like  a  leg  out  of  joint,  hanging  by,  whereof  a  man  hath   no 
ufe,  as  the  word  there  ufed  doth  bear.       Lofing   God,  ihou 
haft  loft  the  fountain  of  good  ;  and  fo  all  grace,  all  goodnefs 
all  the  faving  influences  of  his  Spirit.       \Vhat  canft  thou  do 
then  ?  What  fruit  canft  thou  bring  forth,  more  than  a  branch 
tut  off  from  the  ftock  ?    John  xv.  5.  Thou  art  become   ud- 
profitable,   Rom.  iii.  12.  as  a  filrby  rotten  thing,  fit  only  for 
the  dunghill.       (3.)   Death   has  cottc   up  info  thv  windows, 
yea,  and  has  fettled  on  thy  face  ;  for  God,  tn  'Aaofe  favour 
is  life,    Pfal.  xxx.  5.  is  gqne    from  thee,  and    fo    the  foal  of 
th^  foul  is  departed.       What  a  lothforoe  lump  is  the  body, 
when  the  foul  is  gone  ?       Far  more  loth^bme  is    thy  foul  in 
this  cafe.       Thou  art  dead  whil^thou  liveft.       Da  not  ^^r\f 
it,  feeing  t1iy  fpecch  is  laid,  thine  eyes  dofed,  and  all  (piritu^ 
al  motion  in  -bee  ccafcib-       Thy  true    friends,   who  Ue  thy 


1 2  G  A  la  rni  to  th  e  Un  reg  cnerate. 

cafe,  do  lament,  becaufe  thoa  art  gone  into  the  land  of  fi- 
Jencc.  (4.)  Thou  haft  not  a  ftcariy  friend  amou;/  all  the 
creatures  of  (tod  ;  for  now  that  thnu  haft  loft  the  M.ilf r's 
favour,  all  rhe  faiiiiy  is  frt  arainft  thee.  Confcteiicc  is  ihinc 
cncinv  ;  the  word  nc\er  ipeaks  good  ofthcc  :  Gou*^  peo- 
ple lothc  ther,  {o  far  as  ihey  ice  ^vSat  ihd'J  art,  Pial.  xv-  22, 
.l"^e  bfafts  and  Uoncs  of  the  fi-ld  are  hand'.-d  together  a- 
gainft.thee,  Job  v.  23.  Hoi.  ii.iS.  Tbv  meat,  drink'clothes, 
;i'BHee  to  be  lerviceable  to  rhe  wretch  thai  ha*  ifinGoD,Jnd 
abuicth  them  to  his  ciiflionour.  The  car;h  groa-jeth  under 
thee  ;  yea  the  whole  creation  ^roaneth  arid  trav.i  ic^h  in  pain 
tot^ether,  becaufe  of  thee,  and  luch  as  thnu  a  i,  Ro-n.vu.aa. 
Hciveii  will  have  notiun^  to  do  with  'hee  ;  .For  ttunjkill  in 
no  nife  enter  into  it  any  thmjs  that  d-jil  th,  R.v.  xxi.  ca.  0:»- 
Jv  he/l  from  btfteafh  is  moved Jor  thce^  to  meet  tk'x  at  ihy  rom- 
ing,  If;i.  xifr.  9.  Lnjiiy,  Thy  hell  is  began  already.  Wiiat 
makes  hell,  but  exciufion  from  the  orcftucc  of  God  ?  De^ 
part  frtm  me  ye  curjed.  Now  ye  arc  go'ie  fiflm  God  alrea- 
dy, with  the  curfe  upon  you.  I'h^t  llial!  be  vour  punifti- 
nent  at  Irngth,  if  ye  return  not,  which  i<  now  your  choice. 
As  a  gracious  ftate  is  a  Rate  of  glory  in  the  bud  ;  fo  a  graccleff 
iUie  is  hell  in  the  bud;  which  if  it  continue,  will  come  to 
perfcdion  at  length. 

Motive  3.  Co.^fider  the  dreadful  infianccs  nf  the  wrath  of 
God  ;  and  let  them  fervc  to  awak.«*n  »hce  to  flee  out  of  <hi$ 
f>jte.  Conilder  (1 .)  Plow  it  has  fallen  on  men.  Eveninthis 
vorld,  many  have  been  fst  up  as  monuments  of  divine  vcn- 
^ieance  ;  that  others  might  fe«ir.  iVV'rath  has  fwcpt  away 
jrnulfitudes,  who  have  fallen  together  by  the  hand  of  an  an- 
gry God.  Coniider  how  the  Lord  fp.ired  not  the  old 
World,  bringing  in  the  IId^J  upon  the  wf)rtd  ot  the  ujigodly  : 
:u.d  turning  the  cities  of  S?dom  and  Gomorrah  into  a^hes, 
condemned  tbcm  with  an  overthrow,  mak  n;^  the-ti  an  exim- 
ple  unto  thcfe  that  after  fhould  live  ungodly,  2  Pet.  ii.  5.  6. 
But  it  is  vet  more  dreadful  to  think  of  thai  weeome,  wailmg, 
and  gnaihing  of  teeth,  amongft  thofe,  who  in  hell  \\ii  up  their 
cve%,.  buf  cannot  get  8  drop  of  water  to  cool  their  tongues. 
Beiieve  thefc  things  and  be  warned  Hy  them  ;  led  dc (Iruftion 
come  upon  thee,  for  a  warning  i-o  others.  (2.)  ConHder  how 
wrath  fell  >non  the  fallen  ang-ls,  w^-^re  cafe  is  nbrQiuiely 
hopclcf*.  They  were  the  ti»ft  rhatr<nrurcd  to  break  the 
hedge  of  the  divine  law  ;  ard  Goo  fet  them  un  for  moru- 
meris  of  hia  wrrth  againU  fin.  Thfy  onre  left  their  own 
habitation,  and  were  rever  ?'hrwcd  to  look  in  a^am  at  the 
hoi*  of  the  dr>or  ;  but  they  a^e  fcfeived  in  cwrhfttog  chiin?, 
ind>:r  d^rkneCs  unto  the  judgmr.ijr  of  the  -^--cai  day,  Jud^:  6. 
^J^[',  Dchoid  how  an  cn^//  God  dealt  wnii  his  en-  '^   ^o'-- 


Alarm  to  the  Unrege?icrate.         127 

ftanding  in  the  room  ofeleft  finners,Rom.viii.  32.  Cod/pared 
not  hh own  Son.  Sparing-mercy  might  have  been  expected, 
if  anv  at  all.  If  any  pcrfon  could  have  obtained  it,  lurely 
Ms  own  Son  would  have  got  it  ;  but  he  fpared  him  not.  The 
Jarhcr's  delight  is  made  a  man  of  forrows  :  be  who  is  the 
wifdom  of  God  bc(;omcs  fof*;  amazed,  ic.idv  to  faint  away 
with  a  fit  of  horror.  The  weight  of  this  wrath  makes  hira 
fwe^t  ^reat  drops  of  blood.  Bv  the  hercen<ffs  of  this  fire,  hi* 
heart  was  like  wax  .nelrcd  in  the  midli  of  his  bowels.  Be- 
ho\A  here  how  fcvere  God  js  againft  fin  ;  the  lun  was  ftruck 
bliii^  with  this  icrribie  hght  ;  rocks  wore  rent,  grave*  opened; 
death,  as  it  were,  in  the  excefs  of  aOonilhment,  Iftung  its 
prifoncrs  flip  away.  What  is  a  delate,  aflicwcr  of  hrc  aad 
"brimftonc  on  Sodomites,  the  terrible  noileofa  diffolving 
■world,  the  whole  fabric  of  heaven  and  eartii  fjil:ng  down  at 
once,  angels  caft  down  from  heaven  into  the  boitomlefs  pit  ? 
What  are  all  thufc,  I  fay,  m  comparifon  with  this  ?  God 
fufferirg  !  groanin^j,  dving  upon  a  crofs  !  infinite  holinefs  did 
it,  to  make  fin  look  like  iilcif,  viz.  infinitely  odious.  And 
vill  men  live  at  cafe,  while  cxpofc<l  to  this  wrath. 

LajH)\  Confidtr  whaiaGob  he  is  with  whom  ihou  had  to 
Ho,  whole  wrath  thou  art  linlile  unfo  :  He  is  a  God  of  in- 
finite knowledge  and  wirdora  ;  fo  that  Bote  of  thy  fins,  how- 
ever Iccrct,  can  be  hid  from  him.  He  mfailibty  finds  out 
all  means  whereby. wrath  may  be  executed,  towaid  the  latis- 
I'ying  of  jufiicc.  Wz  is  of  infinite  po.ver,  and  lo  can  do  what 
iie  will  againli  the  linner.  How  heavy  mal  t^-e  ftrokrs  of 
wrath  be,  which  are  laid  on  by  an  omnipotent  hand  !  infinite 
power  can  make  the  fioner  priloner,  even  when  he  is  in  his 
greateft  rage  againft  heaven.  It  can  bring  again  t>.e  feveral 
parcels  of  dull,  oui  of  the  grave  ;  put  them  together  again, 
reunite  the  foul  and  the  bcdy,  fift  th«m  before  the  tribunal, 
hurry  them  away  ts  the  pit,  and  hold  them  up  with  the  one 
hand,  thro'  eternity,  while  they  aic  1  \fhed  with  the  other.  He 
js  infinitely  ju ft,  and  therefore  muft  punifti :  it  were  atiing 
contrary  to  his  nature  to  fuller  the  fimcr  to  cfcape  wrath. 
HtfDCC  the  executing  of  this  wrath  is  pleafiug  to  him  ;  for  tho' 
the  Lord  hath  no  deUght  in  the  death  of  the  finner  as  it  is 
the  deitru6tion  of  his  own  creature  jyet  he  delights  in  it,  as 
it  is  the  execution  of  juUice.  Vion  tk/:  wicked  kifkaU  rci^n 
fnares^Jire  and  brimjioac.  and  an  horrible  t^mpejt.  Mirk  the 
^reafon,  For  the  rigktecMi  Lord  bvith  lighttoijfntfs,  IT*!,  x'. 
6,  7.  I  Jvill  c'avje  my  fury  to  reji  upon  them,  and  1  uill  U  coru- 
Jbried,  Esck.  v.  13.  i  afb  vjUL  iaugh  at  your  cah'Uitv, 
Prov.  i  t6.  Finally,  He  lives  for  ever,  to  piirfuf  ifti 
quarrel.  Let  us  therefore  conclude,  It  is  afca.rfui  thing  l« 
fallinto  the  hands  cfihe  livinj  God  I 


128  Duty  of  tlinfe  u!u)  are 

Be  avakcned  then,  O  young  finncr  ;  he. a  wakened.  O  o!(? 
finner,  vbo  arr  yet  in  the  ftate  thou  wad  born  in.  Your  fe- 
curity  is  notJc  of  Gc^d's  allowance  ;  \x.  m  the  deep  ot  death  ; 
Rife  out  of  It  ere  the  pit  clofc  its  mouth  on  you.  It  is  true, 
you  may  put  on  a  breaftplatc  of  iron  \  malte  your  how  brafp, 
and  your  hearts  as  an  adamant ;  who  can  help  u  "^  Bat  God 
will  hrc  «k  that  brazen  bow,  and  make  tkat  adamantine  hear*, 
at  laft,  to  fly  into  a  thourand  ^pieces.  Vc  may,  if  ye  will 
labour  to  put  thefe  things  out  ofVour  heads,  that  ye  may  yt-t 
flcep  in  a  found  fkin,  rho'  in  a  ftate  of  wrath.  Ye  may  run  a- 
•way  with  the  arrows  flicking  in  your  confcienccs  tovour 'vor'' 
to  work  them. a-AEV  ;  or  to  ycmr  beds,  to  flcep  them  out  ;  f 
to  ccmpiny,  to  fport  and  laugh  them  away  ;  but  convifiiori: 
io  ilifled,  v'ill  have  a  fearful  refiirreclion  i  and  the  d^' 
is  ccminp,  when  the  arrows  of  v/rath  fnalllo  ftick  in  thy 
foul,  as  thou  (halt  rever  be  able  to  pluck  them  out  thro*  the 
ages  of  eternity,  unlcfs  thou  take  warning  in  time. 

But  if  any  defire  to  flee  from  the  wrath  to  come  ;  and  fcr 
that  end,  to  know  what  coiirfe.  to  take  ;  1  offer  them  thefe 
few  advice  <;,  and  cetefl  and  bcfccch  them  as  they  love  their 
own  foulj,  to  fall  in  with  them.  (i.)  Retire  yourftlves  in- 
to fome  fecret  place,  and  there  nncditate  on  this  your  mifery. 
Believe  it,  and  fix  voUr  thoughts  on  it.  Let  each  pui  the 
<}uc{lion  to  bimfeif,  .  How  can  I  live  in  this  (late  ?  How 
can  I  d:e  in  it  ?  How  will  I  rife  zgam,  and  (land 
before  the  tribunal  of  God  in  it  i'  (2)  Confidei  fc- 
rioufiy  the  fin  of  you^  nature,  heart  auH  life.  y\ 
kindly  fight  of  wrath  flows  from  a  deep  fcnfe  of  fin.  They 
who  fee  thcmfelves  exceeding  (inCul,  will  find  no  great  dif- 
ficulty to  perceive  themfelves  to  be  heirs  of  wrath.  .(3.)  La- 
bour to  jufiify  God  in  this  matter.  To  quarrel  with  God 
about  It,  and  to  rage  like  a  wild  bull  in  a  net,  will  but  fix 
yoM  the  nsorc  in  it.  Humiliation  of  foul,  bcfDre  the  Lo  r  d, 
is  neceffuy  for  a^  efcape.  God  will  not  fell  deliverance, 
but  freely  gives  it  to  thofe,  who  fee  themfelves  altogethc- 
unAorthy  of  his  favour.  Lajlly^  Turn  your  eyes,  O  prifoi 
crs  of  hope,  towards  the  Lo  R  d  Jesu  s  Ch  R.i  3T  ;  and  cm 
brace  him  ashc  cffcrcth  himfclf  in  the  pofpel.  There  is  no  fall  a^ 
ticn  in  any  othur,  Afls  iv.  12,  Gou  is  a  confumin*  fire  ;  yc 
are  children  of  wrath  :  if  the  Mediator  intcrpbfc  not  betwixt 
him  and  you,  ve  are  undone  for  ever.  if  yc  would  be  fale, 
rome  under  hss  fljadow  :  one  drop  of  that  wrath  cannot  fall 
there,  for  he  dclivcrcth  us  from  the  wrath  to  come  1  Thef.  i- 
10.  Accept  of  him  in  his  covenant,  wherein  he  ofTcrethL 
himfclf  to  thee  :  and  fo  thou  (h^lns  the  captive  woman,  re- 
deem thy  l»fc  by  marrying  the  Conqueror.  His  blood  will 
^tiichtbat  Src  of  wrath,  which   burns  againd  thee  :  in  the 


dliveredfrom  Wrath >  129 

ivliite  ralmant  of  hii  rigbteoufnefs  thou  fhali  be  fafe  ;  for   no 
florm  of  wrath  can  pierce  it. 

II.  I  fliall  drop  a  f-w  words  to  the  faints. 
Firjl,  Remember,  that  at  that  time,  namely,  %vhen  y-  were 
in  vour  natui^l  flate,  ye  were  without  Ch  r  IST,  having  no 
hope,  and  without  GoD  in  the  world.  Call  to  mind  that 
flate  ye  were  in  fbrmerly,  and  review  the  mifery  of  it.  There 
are  live  memorials,  I  may  thcocc  give  into  the  whole  alTcm- 
bly  of  the  faints,  who  are  nc  more  children  of  wrath  ;  but 
heirs  ofGoD,?'id  joint  heirs  wiihCn  P.  isT,tho'  as  yei  in  tbe^r 
minority,  (i.)  Remember,  that  in  the  day  our  ?>ord  took 
you  by  the  hand,  ye  were  in  no  better  condition  than  others. 
O  what  moved  him  to  take  you,  when  he  pad  by  your  neigh- 
bours !  he  found  you  children  of  \f^ath,  even  as  others;  but 
he  did  not  leave  vou  fo.  He  ca^  into  the  coiomon  prifon, 
where  you  lay  in  your  fetters,  even  as  others;  and  from  a- 
mongft  the  multitude  of  condemned  malefaclors,  he  picked 
out  you,  commanded  your  fetters  to  be  taken  off,  put  a  par- 
don in  your  h^nd,  ^^T\A  brought  you  into  the  glorious  l.befty - 
pf  the  children  of  God,  while  he  left  others  in  the  devil'*, 
fetters,  (s.)  Remember  there  was  nothing  in  you  to  engag 
him  to  love  you,  in  the  day  he  firft  appeared  for  your  deli'_,«» 
trance.  Ye  were  children  of  wrath,  even  as  others,  fit  Jor 
hell,  and  ahoj^ether  unfit  for  heaven  j  yet  the  King  brought 
you  into  the  palace  ;  the  King's  Son  rr.ad-  love  to  you  a  con- 
demned criminal,  and  efpoufedvou  to  himfelf,  ori  the  day  in 
which  ye  might  have  been  led  forth  to  execution,  Even/b, 
Father, for  Jo  itfttmcih  gccd  in  />^/ yr$/i;,Matth.  ix.  26.^  (3.; 
Remember, ye  were  fitter  to  be  lothed  than  loved  in  that  day. 
Wonder,  that  when  he  faw  you  in  your  blood,  he  looked  not 
at  you  with  abhorrence,  and  palTed  by  you.  Wonder  that 
ever  fuch  a  time  could  be  a  time  of  love,  Ezf'k.  xvi.  8.  (4) 
Remember,  ye  are  decked  with  borrowed  feathers,  h  is  hia 
comlinefs  which"  is  upon  you,  ver.  14.  It  \yas  he  that  took 
off  your  prifon-garments,  and  clothed  you  with  robes  of  righ- 
tcoufnefs,  garments  of  falvation  ;  garments  wherewjrh  ye  are 
arrayed  as  the  lilies,  which  toil  not  neither  do  they  fpin. 
He  took  the  chains  from  off  your  arms,  the  rope  from  about 
your  neck  ;  put  you  in  fuch  a  drefs  as  ve  may  be  fit  for  th« 
court  of  heayen,  even  to  eat  at  the  Ki!i(j,'s  table.  (.3  }  Re» 
member  your  faults  this  day,  as  Pharaoh's  butler,  who  had 
forgotten  Jcfeph.  Mind  how  you  have  forgotten,  and  howr 
unkindly  you  have  treated  hinrij-who  remembered  you  in  voar 
low  cftate.  /i  tkisyo'ur  kir.dnefs  to  your  friend  ?  In  the  day 
of  vour  deliverance,  did  ye  think,  ye  could  have  thus  rtquU-* 
ed  him,  your  Lojld  ? 

I 


i^o  t)hity  oj  ihojt  who  are 

Secondly,  Pity  the  children  of  wratli,  the  world  that  lies 
in  wickcdncfs.  Can  ye  be  nnconcerned  for  them,  ye  who 
"W'cre  once  in  the  fame  condition  ?  Yc  have  got  nMiore  in- 
deed, but  year  fellows  are  yet  in  hazard  of  pcnfhmg  ;  and 
will  not  ve  make  them  all  nofitblc  helu  for  their  deliver- 
ance ?  What  thoyare,  ye  fometimcs  were.  This  may  dra\^ 
pity  f^m  ycuf,  and  engage  you  to  cfe  all  rtieans  for  their  re- 
covery.    Scr  Tit.  lii.  <,  2,  3. 

Thirdly,  Admire  that  matchlefs  love,  which  brought  you 
out  of  the  ftate  of  wra?h,  Christ's  love  w?s  a6!ive  love, 
he  loved  thy  fovvl  from  the  pit  of  corruption.  It  was  no  ea- 
fy  work  ro  purch?.fe  the  life  of  the  condemned  finncr  ;  but  he 
gave  his  fife  lor  thy  life.  He  gave  his  precious  blood  to 
qucr.ch  that  (Tame  of  wrathj  which  ofherwile  would  have 
burnt  thee  up.  Men  get  the  bed  view  ot  the  ftars,  from  the 
bottona  of  a  deep  pit  ;  from  this  pit  of  mifcry  inro  which  thou 
wafi  caft  by  the  firft-  Adam,  thou  mayd  get  the  befl  view  of 
the  Sun  of  righteoufDefs,  in  all  his  dimenfions.  He  is  the 
Second  Adam,  M'ho  'ook  thee  out  of  the  horrible  pit,  and  out 
fthe  miry  <:lav.     How   brord  were  the  fliirts  of   that  love, 

Jch  covered  fuch  a  multitude  of  fins  !  behold  the  length  of 
1^,-seaching  from  evcrhfling  to  everlafting,  Plal.cii.  17.  The 
depth  of  it,  going  Ko  low  as  to  deliver  thee  from  the  lowefi 
hell,  rr.<l.  Ixxxi.  13.  The  height  of  it,  in  railing  thee  up  to 
fit  in  heavenlv  places,  Fph.  ii    6. 

Fourtkly,  Be  humble,  carry  low  fails,  walk  foftly  all  yoOT 
yea'^s.  Be  not  proud  of  yonr  gifts,  graces,  privileges  or  at- 
tainments }  but  remember  ye  were  chjldren  of  v/rath,  even,  as 
others.  The  peacock  walks  flowlv,  hangs  do.vn  his  fiarry 
feathers,  w^hilc  he  looks  to  his  black  feet.  Look  ye  to  the 
hole  of  the  pit,  whence  ye  are  digged,  walk  humbly  as  it  be- 
comes free  grace'?  debtor s. 

Lajlly^  Be  v/holly  for  vour  LoR  d.  Every  wife  is  obliged 
to  be  dutiful  to  ber  huHjand  ;  but  double  ties  lie  upon  her 
■who  was  taken  from  a  prifon  or  a  dunghill.  H  your  Lo  r  d 
has  deltvcred  yen  from  wrath,  ye  ought,  upon  that  very  ac- 
count, to  he  wholly  his  :  to  aft  far  him,  to  fulfer  for  him,ard 
to  do  whatever  he  calls  you  to.  The  faints  have  no  reafon  to 
Complain  of  their  lot  in  the  world,  v/hatever  it  be.  Well 
Tnay  they  bear  the  crofs  for  him,  by  whom  the  cuife  was-i  ora 
jway  Trom  them.  Well  may  they  bear  the  wrath  of  wen  in 
h^i  caufe,  who  has  freed  them  from  the  wrath  of  God  ;  and 
chearfu'ly  go  to  a  fire  fi^r  hi/n,  hv  whom  hell-fire  is  quench- 
ed to  them.  Soul  and  body,  and  all  thou  hadQ  in  the  world, 
-were  fometimcs  under  wrath  ;  he  has  removed  that  wrath. 
0)all  not  all  thcfe  be  at  his  f<*rvice  ?  That  thy  foul  is  n't 
-overwhelmed  with  the  wrmh  of  God,   is  owifg   purely  10 


delivered  from  Wrath.  J31 

Jesus  Chr  1ST  ;  and  (hall  it  not  then  be  a  tcmpel  for  his 
Spirit  ?  That  thy  heart  is  not  filled  \Oih  horxor  and  dcfoair, 
»s  owing  to  him  only  ;  to  whom  then  (honld  it  be  devoted  hut 
to  him  alone  ?  That  thine  eyes  are  mt  blinded  with  the 
fmoak  of  the  pit,  thv  hands  are  not  fettered  with  chains  of 
darkncfs,  thy  tongue  isnot  broiling  in  the  fire  of  hell,  and 
thy  feet  are  noi  Oandina  in  that  lake  which  burns  with  Hre 
and  bci«nflone,is  owing  piirciv  to  ]  £  su<;  Ch  r  is  r  ;  and  (hall 
not  thefe  eves  L»e  employrd  for  him,  thclc  hands  ?.f\  for  him, 
that  ton>;ue  fpeak  for  him,  and  thele  feet  fpeedily  run  his 
errands  ?  To  him  who  h<?iieves  ihat  he  w?s  a  child  of  wrath 
even-as  others,  but  is  now  delivered  by  the  bicTcd  Jrsu;  j 
nothing  wiitappear  too  much,  to  do  or  fufier  for  his  deliver- 
cr,  when  he  has  a  fair  coll  to  it,  . 

III.  To  conclude  with  a  word  to  all  ;  let  no  man  thinH 
lightly  of  iin,  which  lays  the  (inner  open  to  the  w^aih  of 
God.  Let  not  the  fin  of  oir  nature,  which  wreathe  the 
yoke  of  God's  wrath,  fo  f  arly  about  our  necks,  fcem  a  fmall 
thing  in  our  eves.  Fear  the  L  )rd,  bec^ufe  of  his  dread- 
ful wrath.  Tremble  at  the  thought  of  fin,  a^ain^  which 
GuD  has  fuch  fiery  indignation.  Look  on  his  wrath,  and 
ftand  in  awe,  and  lin  not.  Do  you  thtnk  this  is  to  prcfs  voii 
to  flivilh  fear  i*  If  it  were  fo,  one  had  better  be  a  fijive 
*o  God  with  a  trembling  heart  ;  than  a  free  man  to  the  de- 
vil, with  a  feared  confcicnce  and  a  heart  of  adamant.  But  it 
i.>  not  fo,  you  may  love  him.  and  thos  fear  him  too  ;  yea,  ve 
onght  to  do  it  though  ve  were  faints  of  the  nrfl  inngnitude.  Sere 
Plal.  cxix.  10.  Maith.  x.  28.  Luke  xii.  ,5.  JUb.  xii.  cS,  29. 
Altho*  ye  hav*  part  the  guif  ol  wra«b,  brine  in  Jes  I's 
Christ  ;  vet  it  is  but  reafonable  your  hearts  fhiver,  when 
ve  lookback  to  it.  Your  fin  (lill  defsrvs  wrath  even  as  the 
jins  of  others  ;  and  it  would  be  terrible  to  be  in  a  fiery  fur- 
nace i  altho'  by  a  miracle, avc  were  fo  fecccd  again(i  it,  a« 
that  it  could  not  harm  us. 


f    53-    ) 

H£AD     III. 
lan's  utter    Inability   to   recover  himfelf. 

ROMANS^  V.  6. 

lor  -when  tee  were  yet  without  JlYength^  in  due 

time  Chrijl  died  for  the  ungodly, 

John  v1. 44. 

No  man  can  come  to  vie,  except  the   Father 
which  hathjent  me,  draw  him, 

WE  fcavencnvhada  vicwof  Ac  totarcorruj)tion  of  man'» 
nature,  and  that  load  of  wrath  which  lies  on  him, that 
gulph  of  mife.ry  be  is  plunged  into,  rn  his  natural  ftate.  But 
there  is  one  part  of  liis  mifery  that  dcfervcs  {wrticular  confid- 
eratioQ  ;  namely,  his  utter  inability  to  recover  himfelf,  the 
knowledge  of  which  is  ncccflary  for  the  due  humiliation  of 
a  (inner.  What  I  dtCiga  here  is,  only  to  propofe  a  few- 
things,  whereby  to  Convince  the  unregcficratc  man  of  this  his 
inability  ;  that  he  may  fee  an  abfolutc  need  of  Christ,  and 
©f  the  power  of  his  grace. 

As  a  man  that  is  fallen  into  a  pit,  cahnot  be  fuppofed  to 
help  himfelf  out  of  it,  but  by  one  of  two  ways  ;  either  by 
doing  all  himfelf  alone,  or  taking  hold  of,  and.improving  the 
help  offered  him  by  others;  fo  an  unconverted  man  cannot 
be  fuppofed  to  help  himfelf  out  of  that  ftate,  but  cither  in 
the  way  of  the  law,  or  covenant  of  works,  by  doing  all  him- 
felf without  Chr  rsT  ;  or  clfe  in  the  way  of  the  gofpcl,  or 
covenant  of  grace,  by  cj^erting  his  #\vn  ftreagth  to  lay  hold 
upon,  and  to  majtc  ufc  of  the  help  offered  him  by  a  Saviour. 
But  alas  !  the  unconverted  man  is  dead  in  the  pit,  and  can* 
not  help  himfelf,  either  of  thefe  ways.  Not  the  firil  way  ; 
for  the  firft  text  tells  us,  thm  when  our  Lord  came  to  help 
us,  we  were  without  ftrength»  unable  to  recover  ourfelves. 
We  were  ungodly ;  tlicreforc  under  a  burden  of  guilt  and 
vrath  ;  yet  without  ilrcrrgth,  unable  to  (land  under  it ;  and 
unable  to  throw  it  off,  or  get  from  under  it  ;  fo  that  all  man- 
kind had  undoubtedly  perifhcd,  had  not  Christ  .died  for 
the  ungodly,  and  brcnight  help  to  them  who  could  never 
}jave  recovered  themfclvcs.  But  when  Christ  comes  and 
•ffereth  help  to  finners,  cannot  they  take  it  ?  Cannot  t/icy 
improve  help  wJica  it  comes  to  their  handi  ?    No,  the  fecond 


'^" 


Man  unahh  to  recover  himfelj,       i^,^ 

text  tells  us,  they  cannot  ;  No  man  can  come  unto  me  (i-  e  / 
believe  in  me.  John  vi.  35.  except  the  Father  drazo  hin.. 
This  is  a  drawing  which  enables  them  to  come,  whociU  then 
could  not  coioc ;  aad  therefore  could  not  help  ihemfelvcs, 
by  improving  the  help  offered.  It  is  a  drawing,  which  is  al- 
ways effectual  ;  for  it  cair  be  no  lefs  ihsii  hearing  and  learc- 
ing of  thcFdiher, which  whofo  partakes  oi.comeih  toCuRisx, 
ver.  2.5.  Therefore,  it  is  not  drawing  in  the  way  of  mere 
moral  fiiafion,  v;hich  may  be,  yea,  aid  always  is,  inc5";clual  : 
but  it  is  drawing  by  mighty  power,  Eph.  i.  9.  abfolutely  nc- 
ccflary  for  them  that  have  no  pov/er  m  thcaifelvcs,  to  come 
and  lake  hold  of  the  offered  l^»c!p. 

Hearken  then,  C  unr-generate  man,  and  be  convinced, 
that  as  thou  art  in  a'moft  nr-iferatle  itatc  by  nature  ;  fo  thou 
art  utterly  unable  to  recover  thyfelf,  any  manner  of  way. 
Thou  art  ruined  ;  and  what  way  wilt  thou  go  to  work,  to  re- 
cover ihvfelf  ?  Which  of  th'cfc  two  ways  will  thou  chufe  ; 
Will  thou  try  it  alone  ?  Or  wilt  thou  make  ufc  of  help? 
Wilt  thou  fall  on  the  way  of  works,  or  on  the  way  of  the 
gofpel  ?  Iknow  very  well,  thou  wilt  not  fo  much  as  try  the 
vray  of  the  gofpel,  till  once  thou  haft  found  the  recovery  im- 
j)rafticable,  in  the  way  of  the  law.  Therefore  we  {hall  be- 
gin, #.  here  corrupt  nature  ica..hes  men  to  begin,  viz.  at 
the  way  of  the  law  of  works. 

I.  Sinner,  I  would  have  thee  Relieve  that  thy  working 
will  never  eifcc>  it.  Work  and  do  thy  bcft,  thou  Ihalt  never 
be  able  to  work  thyfelf  out  of  this  (late  of  corruption  aoJ 
wrath.  Thou  muft  have  Christ,  clfe  thou  ftialt  pcnlh 
eternally.  It  is  only  Christ  ia  you,  can  be  the  hope  of" 
glory.  But  if  thou  will  needs  trj' it,  then  I  rauft  lay  before 
thee,  from  the  unalterable  word,  of  the  living  God,  two 
things  which  thou  muff  do  for  thyfelf.  And  if  thou  canft  do 
them,  it  muff  be  yielded,  that  thoU  art  able  to  recover  thy- 
fclf ;  but  if  not,  then  thou  caaftdo  nothing  this  way,  for  thy 
jccovety.  ■ 

Fi  R5T,  If  thou  wilt  enter  into  life^  keep  the  cjmmandnunts^ 
Mat.  xix.  17.  That  is,  if  thou  wilt,  by  doing  enter  into  life, 
then  perfectly  keep  the  ten  commands.  For  the  fcopc  of 
thcfe  words  li,  to  beat  down  the  piide  of  man's  heart ;  and 
to  Ut  him  fee  the  abfolute  need  ot  a  Saviour,  from  the  ioi- 
poffibility  of  keeping  the  law.  "  The  anfv/er  is^ivcn,  fuitablc 
to  ihe.addrefs.  Our  Lord  checks  him  for  his  compliment. 
Good  majhr^  ver.  16.  telling  him,  There  is  none gccd  i>ut  ont^ 
that  is  God,  \tr.  17.  As  if  he  had  faid,  You  ihmk  youcfelt: 
a  good  man.  and  me  another  ?  but  where  goodnefs  is  Ipoken 
i.f  men  and  angels  may  veil  their  faces  before  thegood-^OD. 
^A.nd  as  to  hi?  quellion^  wherei.  h"  diCccvcrc;-    ^■'   'e     '  ^■.[- 


Man  unahle  i^<  ■    "^  m 


^34 

polition,  Chr  I  ST* does  not  anfwcr  him,  faying,  Believe  and 
Ikcujiiah  be/aved-y  ihat  would  not  h.»ce  beta  fo  leafonabic, 
ii,  therdfe  of  one  who  thought  he  cot»!d  do  well  enough  tor 
himfeif,  if  he  butknew  what  good  things  he  Ihould  do  ;  but, 
(iiitahlr  lo  the  humour  the  man  was  in,  he  bid  him  keep  tJu 
rcvimandmcnt.K  ;  keep  Oncm  nicely  and  accurately,  as  ihole  rhal 
waicn  malefactors  in  prifon,  left  any  of  them  efcape,  and  their 
life  go  for  theirs.  See  then,  O  unregencrate  man,  what 
canti  thou  do  in  this  matter  ;  for.  if  thou  SAiilt  recover  thyfclf 
in  this  way,  ihou  m^ft  perfc^ly  keep  the  coaamandmenis  of 
Gou. 

.A  d  ( r  )  Thy  obedience  muft  be  perfeB,  in  refpcfl  of  the 
priicipai  of  it;  that  is,  thy  fot{l,*the  principle  of  aftion,  muft 
be  perk'Ctlv  pure,  and  altogether  without  un.  For  the  lavf 
requires  all  moral  pefe£tiou  ;  not  only  aftual, but  habitual, and 
fo  condemns  original  fin  ;  impurity  of  nature,  as  well  a$  of 
aftions.  Now  if  thou  canft  bring  this  to  pafs,  thou  Ihalt  be 
cble  to  anfwer  that  qutftion  of  Solomon**  fo  as  never  one  of 
Adaiii's  poftcrity  could  yet  anfwer  it,  Prov.  22.9.  Who  can 
Jiy,  I  have  made  my  heart  cban  ?  But  if  thou  canft  not,  the 
very  want  of  this  perfection  is  a  Cn  ;  and  fo  lays  thee  open  to 
the  curie,  and  cuts  tbcc  off  from  life.  Yea,  it  makes  ail  thine 
afiiciis,  even  thy  beft  aftions  finful  ;  For  who  can  bring  a 
cuan  ihiug  cut  of  an.  uucican  P  Job  xiv.  4.  And  dofl  thou 
"^;'ut,  by  fin  to  help  thyfelf  out  of  fin  and  inifcry  ?  {2.) 
-by  obedience  murt  aKo  be  pcrfeti  in  parti.  It  muft  be  at 
broad  as  the  whole  law  of  God  ,  if  thou  lacldfcft  one  thing, 
thou  art  undone  ;  for  the  law  denoanceih  the  curfe  on  him 
that  continucth  not  in  every  thing  written  therein,  Gal.  iii. 
)o.  Thou  muft  give  internal  and  external  obedience  to  the 
hole  lav/  ;  keep  all  the  coipmands,  in  heart  and  life.  If 
.;,ou  breakcft  any  orrc  of  ihem,  ihat  will  infure  thy  ruin.  A 
viiin  thought  or  idle  word,  will  flill  (hut  thee  up  under  the 
curfe.  (3.)  It  muft  be  pcrfed  in  rcfpcft  of  degrees,  as  was 
the  obedience  of  Adam,  while  he  ftood  in  his  innocence.. 
This  the  law  requi/es,  and  will  accept  of  no  left.,  Mat.  xxii, 
37.  Them  JJi alt. love  the  Lord  thy  God,  with  all  thy  heart,  and 
with  all  thy  foul,  and  with  all  t/rv  mind.  If  one  degree  of 
that  love  required  by  the  law,  he  warning;  if  each  part  of  thy 
Sedicnte  be  not  fcrrwcd  up  to  the  grcatcft  height  command- 
^u  ;  that  want  is  a  breach  oi  the  law,  and  fo  leaves  ihce  ftill 
under  the  curfe.  One  may  b.ring  a$  many  buckets  of  water 
to  a  houfe  that  is  an  fire,  as  he  is  able  lo  carry  ;  and  yet  it 
ay  be  confuojeo  ;  and  will  be  fo,  if  he  bring  not  as  man/ 
will  quench  the  fire.  Even  fo,  although  thou  fnouldft  do 
nzi  thou  ait  able,  in  keeping  the  co:nniands  ;  if  thou  fail  m 
.  ,c  leafi  Ocgrcc  of  obcdicnc?  which  the  Jaw  enjoins,  thou  an 


i :  rfc  :•  v  r  r  h  imjt  If.  13  5 

certainly  ruined  for  ever  ;  u:;!crsthoa  take  hold  of  Chr  IST, 
rcaouacing  3ii  thy  ri^hieoulncfs  as  filthy  rags.  Sec  Rom.  -x. 
3.  Gal.  uj.  10.  i-ajhy,  it  mail  b^'  perpetual,  as  the  m&n 
Ch  R I  ST'?  obedience  way,  wno  always  did  the  things  ih^i 
pieafcd  the  I'uther ;  Tor  tii£  tentu  of  the  lav  is,  Curfci  is  he 
that  contiiiutth  not  in  aU  tilings  written  in  the  law,  to  dalhent. 
Hence  iho'  Ad.'tin'sobcdtence  was  tor  a  whileabiolutcly  per- 
fect i  yet  b'jcaafe  at  Icn^^in  he  tripped  in  one  pomr,  v:z.  ifl 
eating  the  tofbi-Jd.-n  IVat,  he  fell  under  the  curfc  of  the  law. 
Jfouc  &Quid  i.vc  a  durifui  iibjett  to  his  prince,  till  the  ciofe 
of  his  d.'.-.^s,  A'.vd  then  coii<pire  a^ainfi  x..i\  ;  he  mail  d;e  for  his 
treifj:!.  Even  fo,  tho'  thuu  fhualJil,  all  the  liice  of  thy  hte 
live  in  perfe£i  obedience  to  the  law  of  God  ;  and  only  at  the 
hour  oi  de«i;h  ciiieitaia  a  .  am  thought,  or  pronounce  an  idle 
Kcrd  ;  that  idle  u'ord  or  vain  thought,  would  bvr  out  all  thy 
foroier  ri;^h:eourneT55,  and  ruin  thee  ;  niincly,  ia  chi$  wray,  la 
which  thou  u;  t  ftckiug  to  recover  thyfeit. 

Now  fuch  is  the  obedience  thofe  mufl  perrorm,  if  thoii 
wouldlt  recover  thyfelf  in  the  way  of  the  law.  But  tho* 
ihou  Ikouldll  thus  obey,  the  la  a-  Hakes  thee  down  ia  the  (lace 
of  wraih,  tiil  auothir  dediani  of  it  be  faijafied.r/z. 

Skcondly,  Thou  m'jti  pay  wr'.at  iriou  owed.  I'  ««  t»n- 
deniabic  thou  art  a  finncr  ;  and  whatever  thou  mayeil  be  ia 
time  to  come,  jull:cc  ir.uft  be  I'aiiiUed  for  thy  fi.i  already  com- 
mitted. The  "li'jriour  of  the  law  muft  be  inaiutairied,  b/  .tuy 
futfermg  the  der.ounccd  wrath.  It  may  be  tbou  haft  changed 
thy  courfe  of  life,  or  art  nov  refrtlvcd  to  do  it,  and  fet  about 
the  keepiiij;  of  the  coinir.ands  of  Gud  :  but  what  hail  thou 
done,  or  what  wiit  thoa  do,  aith  the  old  debt  ?  Year  obedi- 
ence to  God,  tho'  it  were  perfccl,  is  a  .>cbt  due  to  hun,  tro 
the  tinne  wherei.:  it  is  perlofmed  ;  and  can  no  more  farisfy  for 
fornner  Cns,  than  a  tenant's  paying  the  current  year's  rent,  can 
farisfy  the  mafter  for  all  bygones.  Cm  the  paymg  of  i:ieyr 
dcb:s  acquit  a  nv^n  from  old  accounts  ?  Nay,  deceive  r\ot 
yourfcUes,  ycu  will  ftnd  the fe  kid  up  in  ftore  with  Goc, 
and  fcalcd  up  a  nonj^li  his  treafuros,  D~ui.  xxxii.  34.  Ic  re- 
mains then  ihdt  cither  thou  nmil  b^ar  that  wrath,  to  which, 
far  thy  fm,  thou  art  liat/ie.  according  to  the  law  i  or  fife,  thou 
muil  acknowledge  thou  can  ft  not  bear  it,  and  thereupon  have 
recourfe  to  the  farcty  the  Lop. jj  Jesus  Christ.  Let 
me  now  ifi  lhcc,.\i£  ihc'Li  able  to  fausfy  the  jii/licecf  GoD  ? 
Canll  thou  pay  thy  own  debt  r'  I5>urel\'  aot:  for,  feeing  be  vz 
an  iaiinite-Go  o.whom  thou  bnll  oCTended  ;  fSe  paaiihmcnt, 
being  failed  to  the  qualiiy  of  the  oiFe.Hw^,  inufl  be  inf.uite. 
But  fo  it  is,  thy  puniihmer.t  .or  fulferin:5S  fuV  tin  cai;act  beia- 
fip.ite  in  value,  feeing  thou  ait  a  aiiite  cre?t-.ir£  :  therefore 
they  rauftbe  iafini:e  m  duraiioa  or  continuin;-'  •  jhati^.  the-- 


1 3 S        Ma n  unah le  to  recover  himfclf, 

muft  be  eternal.  And  fo  all  t^y  fufff  rings  in  ihls  worl^i, 
arc  but  an  carncft  of  what  ihou  mud  luffcr  lo  the  world  to 
come. 

Now  (inner  if  tho'^  canft  anfwer  thcfc  demands,  thou  may- 
efl  recover  thvfcU  in  the  way  oTihc  law.     But   art   thou  not 
confcioui  of   thy    inability  to    do  any  of  thcfc  things,    much 
mart  lo  do  them  aH  ?  Yet  if  ihou  do  not  all,  thou  doft  nc«^"w 
inp.      "X^TTi  then  to  what  courfe    of  life  thou  wilt,  thou    art 
full  in  a  ftatc  of  wrath.      Screw  up  thy  obedience  tothe  grcat- 
efl  height  thou  canft  ;  fuffcr  what  God  lavs  upon  ihee,    ye;i 
add,  if  thou  wilt  to  the4)urdcn,  and   walk  under  all,    without 
ihe  Icaft  in)pd::encc  ;  yet  all  (his  will  not  fai'^fy  the  demands 
C}\  the  liw  ;  and    therefore   thou  art  ftUl   a    ruined    creature. 
Alas!  finr.er,  what  art  ihou  doing,  while  thou  flrivcft  to  help 
thvfclf ;  buf  v''ft  not  receive  and  unite  with  Jesus  Ch  r  ist? 
Thou  art  labouring  in  the  fire,  wearying  thyfelf  for  very  van- 
ity ;  l.ihoijriRg  to  enter  into  heaven  by    the  door,    which    A^ 
cam's  fin  fo  bolted",  as  neirher  he,  not*  any  of  his  loft   poftenty 
<an  ever  enter  by  it.     Doft  thou  not  fee  the  flaming   ("word  of 
juftice  keeping  thee  off  from  the  tree  of  life  ?    Doft  thou  not 
hear  the  law  denouncing  a  curte  en  thee  for  all  thou  art    do- 
ine;  ;  even  for  thy  obedience,  thy  pvaycrs,-  thy  tears,  thy  refor- 
mation of  life,  $cc.  becaufe.  bring  under  the  law's  dominion, 
ihy  beft  works  are  not  fo  good,  «i  it  requires    them   to  be  un. 
der  the  pain  of  the  curfe  ?  Believe  it,  firs,  if  yhn  live  and  die 
out  of  Christ,  without  being  aftudUy  united  to  him  as  the 
fccond  Adam,  a  lifcygiving  Spirit,  and  without  coming  under 
the  covert  of  his  atoning  blood  ;  though  ye  mould  do  the  ut- 
xnoft  that  &ny  man  on  earth  can  <lo,  in  keeping  the  commandi 
of  God,  yc  "thall  never  fee  the  face  ofGoD   in   peace.     If 
you  (hould  from  this  moment,  bid  an  eicrnarfarewcll  to   this 
•>\orld's  jov,  and  aH  the  affairs  thereef  ;  and    henceforth    bufy 
yourfeives  wiih  nothing,  but  the    falvation  of  your  fouls  :  If 
you  (hould  go  into  fome  wildernels.live  upoo  the^rafs  of  the 
field,  and  be  compaiiions  to  d^a^ons  and  owls  :  If  you  (hould 
TCtire    to   fome  dark  cavern  of  the  earth,  and   weep  there  for 
your- fjnj,  until  you. have  wept    yourfclves   blind  ;  yea,    wept 
out  all  the  moiffure  of  your  body  j  if  ye  (Jiould  confefs   with 
your  tongue,  until  it  cleave  to  the  roof  of  your  mouth  ;  pray, 
till    your    knees   grow  haid  as  horns  :  faft,  till  your  body    he- 
rome  J.ke  a  (kcletcn  ;  and  aficr  allthis^give  it  to  be  burnt,  the 
^iford  is  gone  out  of  the  Lord's  mouth  in  righteoufncfs,  aud 
carnot  return  ;  you  (hould  pcrifh  for  ever,  notwithftandingof 
all  this,    as  not  being  in    CHRiST,    John    xiv.    6^   No   man 
Cometh  unto  the  Father  hut  by  me.       Afls  iv.    i».  Neither   la 
there  falvation  in  any  oihen       Mark  xvi.  i6.  Hethal  belUvetk 
%Qt  Jkaii  Qc  damiud*  ' 


An  ohjeBion  anfwercd.  137 

€i>jf6l.  But  God  is  a  merciful  God,  and  he  knows  we 
are  not  able  to  anfwer  his  ricmands  ;  we  hope  therefore  lb 
be  faved,  if  we  do  as  well  as  we  can,  and  keep  the  commands 
as  well  as  we  are  able.  Anf.  (i)  Though  thou  art  abJe  16 
do  itiany  things,- thou  art  not  able  to  do  one  thing  aright; 
thou  canft  do  nothing  acceptable  toG  CD, being  out  of  Ch  rist» 
John  XV.  3.  Without  mc)e  can  do  nctkirtg.  An  unrenewed 
man,  as  thou  an,  can  do  nothing  but  fin  ;  as  we  have  already 
evinced.  Thy  belt  a£lions  are  fin,  and  fo  they  incrcafe  thy 
debt  tojuftice  ;  how  then  can  it  be  expctled  they  fliould  leF- 
fen  it  ?  (2.)  If  God  fhould  offer  to  fave  menupLon  condition 
thatthcy  did  all  they  could  do,  in  obedience  to  his  commands, 
ue  have  ground  to  think,  that  thefc  who  would  betake  ihem- 
felvesto  that  way,  [hould  never  be  faved.  Fjr  where  is  the 
man,  that  does  as  well  as  he  can  ?  Who  fees  not  many  falfe 
fleps  he  has  made,  'which  be  might  have  evited  ;  There  are 
k)  many  things  10  be  done,'  fo  many  temptaMons  to  carry  us 
out  of  the  road  of  duty,  and  our  nature  is  fo  very  apt  to  be 
fei  on  fire  of  h.ll,  that  we  would  furely  fail,  even  iq  forae 
poinr,  that  is  within  the  compafs  of  cur  natural  abilities.  But 
(3.}  Though  thoa  (houlc^ft  do  all  thou  art  able  to  do,  in  vain 
do(i  thou  hope  to  be  faved  in  that  way.  What  word  of  Gon 
is  this  Hope  of  thine  founded  on  ?  It  is  neither  founded  oa 
law  nor  gotpel,  and  therefore  it  is  but  a  dclufion.  It  is  not 
founded  or)  thegofpel;  for  the  gofpel  leads  the  foul  out  of 
itfeif,  to  Je>us  Christ  for  all  ;  and  it  cft«£^hlheth  the 
law,  Rom.  iii.  31.  whereas  this  hope  of  yours'cannot  be  ef- 
tablifhed*,  but  on  the  ruin  of  the  law,  which  GoDwill  mag- 
nify and  make  honourable.  and  hence  it^appears,  that  it  is 
not  founded  on  the  law  neither.  When  Goo  fet  Adam  a 
working  for  happincfs  to  hiinlelf  and  his  pofterity,  perfe£i  o- 
bcdience  was  the  condition  required  of  him  ;  and  a  curfc  was 
denounced  in  cafe  of  difobedicnce.  The  law  being  broken 
by  him, he  and  his  pofterity  v/erc  fubjefted  to  the  penalty,  for 
Cn  commited  ;  and  withal  flill  bound  to  perfe6l  obedience  ; 
for  it  is  abfurd  to  think  tha^/nan's  finning  and  fuffcring  for 
his  fin,  fhould  free  him  from  his  duty  of  obedience  to  his  Cre- 
ator. When  Ch  r  ist  came  in  the  room  of  the  elccl,  to  pur- 
chafe  their  falvation,  the  fame  were  the  terms.  Jullice  had 
the  elefl  under  arreff  ;  if  he  minds  to  deliver  them  the  terms 
are  known.  He  muft  fatisfy  for  their  fin,  by  fuffering  the 
punifhment  due  to  it ;  he  muff  do  what  they  cannot  do,  viz. 
obey  the  law  perfectly,  and  fo  fulfil  all  righteoufnefs.  Accor- 
dingly, all  this  he  did,  and  fo  became  the  end  of  the  law  for 
righteoufnefs  to  every  one  that  believeth,  Ro;n.  x.  4.  And 
row  doff  thou  ihitjk,  God  will  abate  of  thefe  terms  to  thcc, 
>lien  his  own  Son  got  no  abat'-aientof  ihem  ?  Expeil  it  no6^ 


1 3  S        ^  la  e cover  himfelf. 

rhough  thou  fhouldil  bcj^  it  with  tears  of  blood  :  for  if  thejp 
prcva»lc<i,thcy  behoved  lo  prevail  ^g^infl  the  truih,  JuOice 
ajid  boDcurof  God,  Gal  in.  lo.  22.  Curfid  is  evfry  one  thit 
fOHtinuttk  not  in  cU  things,  zohich  are  wriUen  in  the  book  of  tke 
Law,  to  a  J  th<!;m—And  the  kiw  is  net  of  faith  ^  but  the  man  tk&t 
doih  ih'im.^ftiuU  iii,e  in.  ihtn.  h  »s  true,  ii\n  Go;;  is  mer- 
ciful ;  he  cannot  but  he  merciful,  unlei>  he  f<rve  ycni  in  a  way 
rhai  is  neiihcr  co.iGflcnt  with  b:$  lav  nor  gofpcl  ?  H»ih  not 
h\%  gocdncfs  and  mercy  fufnncnilv  appeared,  in  fending  ibc 
Son  of  ins  love,  to  do  wh-i*  =ne  iav  Coald  nor  do,  in  that  it 
uai  weak  thiouch  the  flofu  ?  He  has  provid-dbclp  for  ihcm 
ihat  carjnot  i:\\^  thcDifelvcs  :  but  tboa,infcnrit)lccf-luueown 
weakncis,  wilt  needs  think  to  recover  ihyfclf  by  •  thine  ov/a 
vorks  ;  while  iboa  art  no  mjre  able  to  do  it,  tbaa  torcmo- 
ir.ountams  of  brdfi  out  of  their  ptace.  ' 

Whcrefoic  i  coiiclude  ihua  art  utterly  unaMe  to  recover 
thyfclf.  Ly  the  v*ay  of  worls,  or  c-4i  the  law.  Q  that  thou 
•jk'oujail  conclude  the  fame  concerning  ihyfrH  !    '  • 

II.  Let  lis  try  next,  what  the  finocr  caa  di>  to  recover  him- 
f  If,  :  :;?wav  of -the  gofpel  ;  It  is  likel/,  thou  thinkcft, 
I-:  .  •  .  I  ihou  canfi  not'  do  all,  by-  tti^fclf  alone  ;  yet 
J  e.  i  L  :  C  H  R  1 5  T  otFenn^  thec  heJp,  thou  canft  ofihyfdlf  em- 
brace it,aod  ^Cc  it  to  thy  recovery.  3at,0  Caner.be  convinced 
of  thine  abfolute  need  of  the  grace  of  Christ,  for  truJy 
th^re  ii  help  otfcred,  but  thou  canft  not  acce^  of  it ;  ihexe 
ii  a  rope  c^it  cut  to  bale  faip-Wiecked  Gnneri  to  iand  ;  btft 
alas  !  ihcy  have  no  handsto  caich  holdof  it.  They  are  like 
infants  cxpofcd  in  the  open  field  that  mu'l  .ftarve,  though 
their  forjii  he  lyir.g  by  theta.  unlcfs^ons-  put  it  into  their 
mouths.  Tocoavuice  natural  men  of  this,  let  it  be  coofidor- 
cd.  ,        . 

/tVy?,  That  although  Ch  r  !ST  is  offered  in  the  gt>Q>eI,  yet 
they  cannot  btriicve  in  him.  Saving  faith  is  the  faich  of  GoD'» 
elect  i  the  rpecial  gift  of  Guj>  to  them,  wrought  in  them  by 
hii  fpi'it.  Salvation  is  offered  to  them  that  will  believe  in 
Chr  1ST  ;  but  bow  can  y«  believe  i*  John  v.  44.  Ii  is  offer- 
ed  to  thefe  that  will  cooie  to  C  h  k  1 »  r  ;  bat  no  man  can  come 
•  r.to  him,  except  the  Father  draw  him.  It  isoifefcd  totheia 
:nat  will  look  to  him  as  lifted  up  on  the  pole  of  the  gofpel, 
xfa.  xiv.  22.  But  the  natural  man  is  fpirifually  blind,  Rev. 
,'-■■  17.  2riJ  asto  the  tbingsof  the  Spirit  of  God,  he  cannct 
.  for  thevar«  fpiritnally  difcernctl,  1  Cor.  ii.  14. 
viTrwili  he  it  welcome  ^let  him  come,  Rev.  xxi«. 
i  .  .J  •  tncre  muft  he  a  day  of  power  on  the  Cnncr;  before 
i.e  >iii  br  willing,  Pfalm  ex.  3. 

S'CTT.diy,  Man  naturally  has  notbiug,  wherewithal  to  im- 
prove, tg  hts  rscovcrj,thc  help   brought   ;u   by   the  goTpfi. 


Manunalle  to  recoy^'r  himf,lf,        139 

He  Is  cad  away  in  a  flate  of  wratb  ;  but  is  boun  J  hand  and 
foot,  fothat  he  cannot  lay  held  of  the  cords  of  love,  throwa 
cut  10  him  in.the  gofpei.  The  raoft  fkilful  aniScer  carjnoc 
vork.  without  imluments,  nor  can  the  inoQ  cunning  mufician 
play- veil  on  an  infliimcat  that  i$  out  of  tune.  H:jw  can  one 
belicvCj  how  can  he  repent,  u-hoie  underftiinding  :s  darkriirfs^ 
Kr-h.  V.  8.  whofe  heart  is  a  flony  heart,  infkxjble, -u'enfibie, 
Eitk.  xxxvi.  £0.  whoiii  atfichons  arc  wholly  difordced  and 
oiile;npcied  ;  who^s  avcrfc  to  good,  and  bent  tp  evil  ?  The 
arms  of  natural  abilities  itc.  too  (hnrt  to  reach  fupcrnarur^l 
hei*  ;  hence  ihofe  who  moil  excel  in  thcin,  a»e  oft-iipies 
Kioft  cllrang^d  f:c;ci  fpiriiilal  ihinas,  Malt.  KJ.  Q^.  Thou  hajl 
hid  iihj}.  thirigsjrom  the  ti'ifr  and  pruJcat.  •  . 
^^  Thirdly,  Mi.i  cannot  wu'k  a  faving  chaage  on  binnfclf; 
but  fo  ciianged  "he  muR  bo,  clfe  he  can  c  IiHcr  believe 
nor  repenr,  norevcr-{ee  heaven.  N:>3£ti<5n  can  be  without 
a  fuitablc  prii.cipic,  B?-l<eving,  repeniing,  and  the  like,  arc 
t':»-  product  of  the  new  mature  ;  and  can  never  be  pjoduced 
by  the  old  corrupt  catMre.  Now,  v/hat  cau  the  natural  man 
do  in  this  matter  ?  He  muft  be  unregencrate,  bei^ottcn  agaia 
into  a  lively  hope  ;  but  as  ih^  child  canaot  be  aci;ve  in  his 
own  generation,  fo  a  noan  canr.n  be  ahivc,  but  paflive  only  ic 
his  own  regeneration.  The  heart  :s  fhut  againft  Christ;  aiaa 
cannot  open  ir;^onl\  God  can  do  it  by  hu  grace,  Acts  ivi.  \s. 
He  is  dead  iii  fio  ;  he  inuft  be  quickened,  jaiTcd  out  of  hi» 
grave;  who  can  do  this  but  G'Jii  hinnfcif  ?  Eph.  ii.-i,  3. 
Isjy,  he  muft  be  created  in  C:i  R  IST  Jy.su s  unto  gocd  uoiks, 
Eph.  ii.  10.  Thefs  arc  wgrks  of  omuipotciKy,  and  can  be 
done  by  no  lefs  power. 

Fourthly,  Man,  in  his  depraved  Rate,  is  under  an  utter  ina- 
bility to  do  any  thing  truly  good,  as  was  cleared  before  at 
large  ;  how  then  can  he  obey  the  gofpei  ?  His  nature  is  the 
vety  rcverfe  of  the  gofpei  ;  hov  can  Uc^  of-  hiinlelf,  fall  in 
vith  that  device  of  falvation,  tvA  accept  the  offered  remedy  ? 
The  Corruption  of  man's  nature  infallibly  concludes  his  utter 
inability,  to  recover  hunitlf  any  inaancr  of  way  ;  and  whoro 
is  convinced  ot  the  o.t,  niuft  needs  adrnU  the  other  ;  for  the/ 
fland  and.fall  together.  Were  aii  the  parchafe  ol  Christ 
offeied  to  the  unregeneratc  man,  for  one  good  thought;  he 
cannot  conimand  it,  2  Cor.  iii.  5.  Not  that  zue  arefujficient  vf 
ourjchcsy  to  think  ary  thijiy  as  of  cwjeivcs,  V/erc  it  otfered 
on  condition  of  a  good  word,  yet  how  can  ye,  being  evil, 
•*r^fck  goodthings  I.  hln.  xii.  35.  Nay,  were  it  left  to  your- 
fs,  to  chufe  what  is  eslioft  ;  Chiul  hinafcH  tcJl*  )ou, 
t  \v.  K,  WithoiU  vie,  ye  can  do  ttolhia^, 
'.'?/r,  The  natural  man  cannot  but  rcfift  the  Lord,-  ofler- 
j       .0  .'-e.p  h:ra  ;  huwbctt  that  refttUucc  is-iiiiallihiy  ovc.;.o.iie 


14P  ObjeBions  anfwered, 

in  the  e'eft,  by  converting  grace.  Can  the  flony  heart  chufe 
but  to  rtfifi  the  flroke  ?  There  is  not  only  an  inability,  but 
an  enmity  and  cbitinacy  inman's  will  by  natuit.  God  knows, 
natural  man,  whether  thcu  knoweft  it  or  not,  that  thou  art 
obflinate,  and  thy  neck  is  an  iron  finew,  and  thy  brow  brafj^. 
Ifa.  xlvili.  4.  and  cannot  be  overcome,  but  by  him,  who  hath 
broken  the  gates  of  brafs,  and  cut  the  bars  of  iron  in  funder. 
Hence  is  there  fuch  hard  work  in  converting  a  finncr.  Some- 
times he  (eems  to  be  caught  in  the  net  cf  the  gofpel  ;  yet 
quirkly  he  flips  av/ay  again.  The  hook  catchcih  hold  of  him^ 
but  he  ftruggles,  t:ll  getting  free  of  Jt,  he  makes  away  with  a 
bleeding  wound.  When  good  ho(x:s  are  conceived  of  him, by 
thefc  that  travai!  in  birth,  for  the  formingoi  Ch  R  ist  in  bim  ; 
there  is  oft-times  nothing  brought  forth  but  wind.  The  de- 
ceitful heart  makes  many  a  (hift  to  avoid  a  Saviour,  and  to, 
cheat  the  man  of  his  eternal  happirurls.  Thus  the  natural 
man  lies  funk  in  a  flate  pf  fin  afid  wrath,  utterly  unable  to  re- 
cover himfelf.     .  , 

Objed.  (i.)  If  we  be  under  an  utter  inability  to  do  any  good, 
bow  can  God  require  us  to  do  it  ?  An/.  God  makir>g  man 
upright,  Ecclcf.  vii.  29.  gave  him  a  power  to  do  every  thing 
he  fhould  require  of  him  ;  this  power  wan  loft  by  his  owo 
fault.  We  Were  bound  to  fervc  God,  and  do  whatfoever 
he  commanded  us,  as  beii  g  his  creatures  ;  and  alio,  ye  were 
under  the  fuperadded  ty&of  a  covenaoi,  for  that  cfTcft.  J'low, 
we  having,^by  our  own  fault,  difabled  curfclves  ;  fliall  God 
lofe  his  riftht  of  requiring  our  talk  becaufc    we    have  thrown 

away  the  ftrcngth  be  gave  us,  wherewithal  to  perform  it  ? 

Has  the  creditor  no  right  to  require  payment  of  his  »noncy,bc- 
caufe  the  debtor  has  fquandered  it  away,  and  is  not  able  to 
pay  him  ?  Truly,  if  G o  o  car j  require  Yio  more  of  us  than  we 
are  able  to  do  ;  wc  need  qooaore  to  fave  us  from  wrath,  but 
to  make  ourfclves  unable  for  every  duty,  and  to  incapacitate 
ourfelvcs  for  fcrving  of  God  any  manner  of  way,  as  profanq^ 
men  frequently  do  ;  and  fo  the  deeper  one  is  immcrfcd  in  fin^ 
he  will  be  the  more  fccurc  from  wratlj  ;  for  where  God  can 
require  no  duty  of  us,  we  do  not  fin  in  omitting  it ;  and  where 
there  is  no  fin,  there  can  be  no  wrath.  (As  to  what  may  be 
urged  by  the  unhumblcd  foul,  againft  the  putting  of  our  fiock 
in  Adam's  hani^,  the  ri^hteoufnefs  of  that  difpcnfation  was 
cleared  before.)  But,  n.orcovcr,  the  unrenewed  man  is  daily 
throwing  away  the  very  remainsof  natural  abilities;  that  light 
and  flrength  which  arc  to  be  fo'jnd  amon^ft  the  ruins  of  man- 
kind. Nay,  farihfr,  he  will  not  believe  his  own  utter  inabil- 
jrv  to  help  himrdt";  fp  that  out  of  bis  own  mouth  he  will  be 
ronderriiicd.  Kvm  lunfe  who  make  their  natural  impotency 
to  good,  a  cover  for  their  flotb,  do,    with   others,   dela/  ibc 


OhjeHions  anfwercd,  1.41" 

;  worfc  of  turning  to  Go  d  from  timic  to  time  ;  URder  covinc- 
tions,  make  large  promifes  of  reformation,  which  afterwards 
they  never  regard  ;  and  delay  their  repentance  to  a  death-bed, 
as  if  they  could  help  AcmfcWes  in  a  moment  ;  which  fpeaks 

,  them  to  be  far  from  a  due  fenfe  of  iheirnaiural  inability,  what- 
ever ihey  pretend. 

Now,  if  God  can  require  of  men  the  duty  tliey  are  not  a- 
blc  to  do  :  he  can  in  jultice  punifh  thera  for  their  not  doing 
it,  not\\ithftanding  of  their  inability.  If  he  have  power  to  ex- 
aQ  the  dtbi  of  obedience,  he  has  alfo  power  to  cafl  the  infol- 

■  vent  debtor  into  prifpn,  for  his  not  paying  it.  Further,  tho* 
tnrcgencrate  men  have  no  gracious   abilities,    vet    they  want 

'  not  natural  abilitic5,  which  iieverthelel*  they  will  not  improve. 
There  are  many  things  they  can  do,  which  they  do  not,    they 

•  w.ll  not  do  thetn  ;  and  ihcrefore  their  damnation  willbejuft. 

^ay.  all  their  inability  fo  good  is  voluntary  ;  they  will  not 
come  to  Ch  r  ist,  John  v.  40.  They  will  not  repent,  they 
■will  die,  Ezek.  xviii.  51 .  So  they  will  be  jufllv  'condemned, 
becaufe  thty  will  not  turn  to  God,  nor  come  to  Christ, 
But  love  their  chains  better  than  ibeir  liberty,  and  darkncTs 
rathe/  than  light,  John  lii.  19. 

Objcd.  {2.)    Why  do  ycu  then  preach   Christ    to  us; 

'  call  us  to  come  to  hiui,  to  believe,  repent,  and  ufc 
the  means  of  falvation  ?  Aaf.  Becaule  it  is  your  duty  fo 
to  do.  It  is  year  duty  to  accept  of  Christ  as  he  is 
offered  in  the  gofpdl  ;  to  repent  of  your  fins,  and  to  be  holy 
in  all  manner  of  ccnverfaiioa.  TheCe  things  are  commanded 
you  of  God  ;  and  his  command,  not  your  ability,  is  the  mea- 
furc  of  your  duty.  Moreover,  thefe  Calls  and  exhortation!, 
are  the  means  that  God  is  plcafed  to  make  ufe  of,  for  con- 
verting h's  ele6>,  and  working  grace  in  their  hearts  ;  to  them, 

JaitA  comeihby  hearings  Rom.  x.  17.  while  they  arc  unable  to 
help  themfelves,  as  the  rcA  of  mankind  are.  Upon  very  good 
grounds  may  we,  at  the  command  of  God,  who  raifeth  the 
dead,  go  to  their  graves  and  cry  in  hin  name.  Awake  tkouthat 

Jlitpejl^  and  arifc  from  the  dead, and  Chrijljhallgive  thee  light, 
£ph.  v.  14.  And  feeing  the  eleft  arc  not  to  be  known  and 
dlfiinguifhed  fiom  others  before  converfion,  as  the  fun  fhines 
on  the  blind  man's  face,  and  the  rain  fails  on  the  rocks  as  wcH 
as  on  the  fruitful  plains;  fo  we  preach  Christ  to  all,  and 
fhoot  the  arrow  at  a  venture,  which  God  himfelf  diretls  as 
he  fees  meet.  Moreover,  thefe  calls  and  exhortations  are  not 
altogether  in  vain,  even  to  thdfe  that  are  not  converted  bv 
them.  Such  perfons  may  be  convinced,  though  they  be 
not  converted";  although  they  be  not  fanftified  by  thefe  means,, 
yet  they  m?y  be  ref^rained  by  them,  from  running  into  that 
cxccfs  of  wickedncfs  which  otherwife  they  would  arrive   at. 


142  OhjcBicns  anf'Mercd. 

The  means  of  grace  feive,  as  it  ^wcrc  to  embalm  many  dead 
fouls  whJcb  were  never  quirkerved  bv  thrm,  thouah  thcv  do 
roi  reOore  them  »g  life  j  yet  they  keep  thern  frorrrimrllinglo 
mnk  as  othcrwifc  thry  \»ould  do.  /Vn^AV/fhouoh  yc  cannoc 
recover  yciTrfelves  ;  nor  take  ho!d  of  the  faving  h<-lp  offered  to 
you  in  the  gofpcl ;  yet  even  by  the  power  of  nature, ye  may  ufr. 
the  outward  and  ordinary  means,  whsreb;?  Ch  r  rsT  commu- 
cJcates  the  benefits  ©f  redemption  to  ruined  finncrs,  who  are  a 
utterly  unnhle  to  recover  ibemfelvcs  out  of  the  fla'eof  Tn  and  a 
wrath.  Yc  may,  and  can,  if  ve  pkafe,  do  many  things,  thot  '\ 
would  fct  yon  in  a  fair  way  for  help  from  the  Ln  ft  d  Je  s  i  s 
Christ,  Yc  ijizy  eo  Id  far  on,  as  to  be  not  far  from  the 
kingdom  of  God,  a^  tbecilcreet  Icrlbe  bad  done,  Mark  x:i.34. 
though,  it  would  feem,  he  was  ncflitute  of  fupernatural  abili. 
ties.  Tnough,  ye  cannot  curt  yourlelvei,  yti  ye  may  come 
to  the  pool,  whore  many  fuch  difeafsd  pcrfons  as  ye  are, hive 
been  cured  ;  ye  have  none  to  put  you  into  it,  yet  ye  may  lie 
at  tJie  fide  of  i«  ;  and.  who  knows  but  the  Lord  may  return, 
atjd  leave  a  blcfTm^  behind  bim,  as  in  the  cafe  of  the  impo»cnt 
inan,recordcd.John  v.5,6.7,8.  I  hope  Satan  does  not  chain  vcu 
to  your  houfes,  nor  ffdke  you  down  in  your  fields  on  the  Lo  v.  d's 
day;  but  ye  are  are  at  liberty-,  artd  can  wait  atlhe  pofis  of  wjf- 
doTo's  door  if  yc  will.  And  when  ye  come  thither,  he  doth 
rot  beat  drums  at  your  ears,  thit  yc  cannot  hear  what  is  faid  ; 
there  is  no  force  upon  vou,  ob!igiop  voa  to  apply  ail  I  yoifhear 
to  others  ;  ye  may  apply  to  youifflvcs  wb.:^t  belongs  to  your 
{late  and  condition  j  and  When  you  j^o  home,  you  are  not  fet- 
tered in  your  houfes,  where  pcrhrjh  no  relij^ious  difcourfe  is 
to  be  heard;  but  yc  may  retire  to  fome  fcparatc  place,  where 
ye  c^n  meditate,  and  pofe  your  confcience  with  pertinent 
(^ueOions  upon  what  ye  have  heard.  Yc  are  not  poffclTcd  with 
at^umb  devil,  that  ye  cannot  j-et  your  n:ouihi  opened  in  prayer 
to  God.  Ye  are  not  fo  driven  out  of  your  beds  fo  your 
worldly  bufincfs,  and  from  yo'.ir  '-voildly  buCnefs  to  your  beds 
again;  but  yc  mi^ht,  if  vc  wo-ild,  heftow  fome  prayers  to 
God  upon  the  cafe  of  your  perishing' fouls.  Yc  may  exam- 
ine youffelves,  as  to  thcflnte  of  your  fouls,  in  a  folemn  man- 
ner, as  in  the  prefencc  of  God;  vc  may  difcern  that  yc  have 
no  grace,  and  that  ye  arc  lofl  and  nndohe  without  it  ;  and 
may  cry  untoGoD  for  it.  Thcfe  things  are  within  the 
compafs  of  natural  abilities,  and  mav  be  praflifcd  where  there 
zs  no  t^race.  It  mud  aggravate  your  guih,  that  you  wi'l  not 
be  at  fo  iruch  pain^  aboui  the  Hate  ar.d  cafe  of  vour  precu>us 
fouU.  And  if  ye  do  not  what  you  can  do,  yc  will  be 
condemned  r,oi  only  fcr  your  waut  of  grace,  but  for  your 
icfpillng  of  it. 


Ohje  Flions  anfxvered,  1 43 

OhjeQ.  (3.)  Bat  all  this  is  necdicfs,  feeing  we  are  utterly  un- 
able to  keep  curfelvcs  out  of  the  flate  of  fin  and  wrath » 
^nf.  Give  no  place  to  th:».t  deluGon,v.'hich  puts  af-jnt^er  vhat 
God  hath  joined,  namely,  the  ufe  of  means,  and  a  fenfe  ct 
our  own  impotcncv.  If  ever  the  Spirit  of  God  graciouflv 
infliicpce  your  foul?,  ve  wil!  become  thorcujhlv  fenfibie  ct 
your  abfolute  inab;riry,  and  yrt  enter  upon  a  vi^crou<  ufe  of 
means.  Ye  will  do  for  yoorfelves,  as  if  ye  ^ye^e  to  do  all; 
and  yet  cverlcok  ail  ye  do,  as  if  ye  hsd  don-  rotlSin.^.  Will 
ye  do  nothing  for  yourfelves.  becavrfc  ye  t:annoi  do  all  ?  L^jr 
down  no  fuch  impious  conrlufion  againft  your  own  fouls.  Tio 
what  you  can,  and  it  may  be,  while  ve  arc  doing  what  ve  can 
for  voiirfclvcs.  God  will  do*  for  voa  wh^r  ye  cannot. .  Under' 
Jfandfji  thcu  what  thou  nadcji  f  fdid  Phiiip  to  tnc  Eunuch  : 
H9W  can  /,  faid  he,  except fome.  man  Jlioi id  guide  rre,  Acls  viii. 
30,  31.  He  could  nor  underfland  «he  fcripiure  he  read  ;  vet 
he  could  read  it  ;  he -did  what  he  could,  he  read  ;  and  while 
he  was  reading,  God  fent  him  an  interpreter.  The  Kraelites 
were  in  a  great  flrait  at  the  red  Tea  ;  and  ^o'^  could  they  help 
themfelves,  when  upon  the  one  har.d  \vcf%  mountains,  and  on 
the  other,  the  enemies  garrifon  *  when  Pharaoh  and  his  hofi 
vere  behind  thera,  and  the  red  fea  before  them  ?  What  could 
thev  do  ^  Speak  vn!o  the  childrm  cf  tfrae!^  laith  the  Lord 
to  Mofes,  that  theygofc^zvnrd^  Excd.  xiv.  15.  For  what  end 
fhould  they  go  forward  ?  C^n  they  nrake  a  palLge  to  them- 
felves through  the  fea?  No;  but  lei  them '  go  forward 
faith  ihe  Lo  R  D  ;  thou/ri  they  cannot  tura  fea  to  dry  land, 
yet  they  can  go  forx/ard  to  the  fliore  ;  and  fo  they  did  ; 
and  when  they  did  what  thy  could,  God  did  for  them  what 
thev  could  not  do. 

Quejl.  Has  God  promlfed  to  convert  and  fave  them  who  in 
the  ulc  of  weans,  do  wliat  they  can  towards  their  own  rei'ef  ? 
j^n/I  V/e  may  not  fpeak  wickedly  for  God  ;  natural  meti 
J*ting  firangers  to  the  tovenanis  of  promifc,  Eoh.  ii.  12.  have 
no  fuch  promife  made  to  them  :  Neverthelels,  they*  do  not 
aft  rationally,  unler<;  they  exert  the  powers  they  have,  at:d  do 
what  they  can.  For,  (i.)  Jt  is  pofnblc  this  courfe  may  fuc- 
ceed  with  them.  It  ye  do  what  \e  can,  it  may  be  God  wjII" 
do  for  you  what  you  cannot  do  for  vourfclves.  This  is  fuf- 
ficicnt  :o  determine  a  man,  in  a  matter  of -the  utmoft  impor- 
tance, fuch  as  this  is^  Atlsviii.  29.  Pray  God,  :f  per  hubs,  the 
thoughts  oftny  heart  may  be  forgiven  thee.  Joel  ii.  14.  IV'w. 
kncweth  if  he  will  return  ?  if  fuccefs  may  be,  the  trial  ihould 
be.  If.  in  a  wreck  at  fea,  all  the  failors  and  paffcr.gcrs  had 
beiaken  themfelves  each  to  a  broken  board  forfafetv,  and  one 
of  them  (hoiild  fee  alKthe  reft  perifc,  notvithftanding  of  their 
vM^oft  endeavours  to  favc  th^mfel  •    '  -'z  vcrv  pj=^.b. '.:',>' 


144        Ccuc.:^j...i  of  the  TJiird  Head. 

of  efcapjng  by  that  means, would  determine  that  one  ftlll  td  A<i 
his  beft  with  his  board.  Why  then  do  e  not  rcafon  with 
yourfelves  as"  the  four  lepcii  did,  who  fat  at  the  gates 
of  Samaria,  2  Kings  vii.  3,  4.  Why  do  ye  not  fay.  If  wc  fit 
flil),  not  doing  what  w<  can,  wc  die  ;  let  us  put  it  to  a  trial, 
if  wc  l^c  favcd,  we  {hall  live  ;  if  not,  we  (hall  but  die.  (a.)  It 
is  probable  this  courfc  may  luccecd.  Gou  is  good  and  mer- 
ciful ;  he  loves  to  furprile  men  with  his  grace,  and  is  often 
found  of  them  that  fought  him  not,  Ifa.  Ixv.  1.  If  ye  .ro  thus, 
ye  are  fo  far  iq  the  road  of  your  duty  ;  and  yc  arc  ufing  the 
means  which  the  Lord  is  wont  to  blcfs,  for  men's  fpintual 
recovery  ;  ye  lay  voTirfclvcs  in  the  way  of  the  great  Phyfician 
and  fo  it  is  probatle  ye  mai^'  be  healed.  Lydia  went,  witii 
others,  to  the  phcc  where  prayer  was  wont  to  be  made  ;  and 
the  Lord  opened  her  heart,  Atlsxvi.  13,  14.  Yc  plow  and 
fow,  though  rvobody  can  tell  you  for  certain,  that  yc  will  get 
fo  much  as  vout  feed  again  ;  yc  ufe  means  for  the  recovery 
of  your  health,  though  yc  arc  not  furc  they  will  fuccecd.  la 
thefc  cafes,  probability  determines  you  ;  and  why  not  in 
thisalfo  ?  Importunity,  we  fee,  does  very  much  with  men  ; 
therefore  pray,  meditate,  defire  help  of  Goo  ;  be  much  at 
the  throne  of  grace,  fupplicating  for  grace,  and  do  not  faint. 
Though  God  regard  not  you,  who,  in  your  prcfent  ftatc,  arc 
but  one  mafs  of  Cn  ;  univerfa!ly  depraved,  and  vitiated  in  all 
the  powers  of  your  foul :  yet  he  m^y  regard'his  own  ordinance. 
Though  he  regards  not  your  prayers,  your  meditations,  ^c. 
yet  he  may  regard  prayer,  meditation,  and  the  like  means  of 
his  own  appointment,  and  fo  blefs  them  to  you.  Wherefore, 
if  ye  will  Rot  do  what  ye  can  j  ye  are  not  only  dead,  but  you 
declare  yourfelves  unworthy  of  eternal  life. 

To  conclude,  let  the  faints  admire  the  freedom  and  power 
cf  grace,  which  came  to^hem  in  their  hclplcfg  condition, 
made  their  chains  fall  off,  the  iron  gate  to  open  to  ther'*,  raif- 
cd  the  fallen  creatures,  and  brought  them  out  of  the  ftatc  of 
fin  and  wrath,  wherein  they  would  have  lain  and  perifhcd, 
had  they  not  been  mercifully  vifned.  Let  the  natutal  man 
be  fenfiblc  of  his  utter  inabilifv  to  recover  hirafclf.  Know 
thou  art  without  flrength  ;  and  canft  not  come  toCn  r  tsT,!ill 
thou  be  drawn.  Thou  ?.rt  loft,  ard  canfl  not  help  thyfelf. 
This  may  ftiake  the  foundation  of  thy  hopes,  who  never  f^weft 
thy  abfoivite  need  of  Christ  and  his  grace  ;  hut  tbinkclt  to 
fliift  for  thyfelf,  by  thy  civility,  morality,  drowfy  wifhea  and 
duties;  and  by  a  faith  and  repentance,  which  have  fprung  up 
out  of  thy  natural  powers,  without  the  power  and  efficacy  of 
the  nra<:c  of  Ch  r  ist.  O  he  convinced  of  thy  ablolu'e  need 
of  Christ,  and  his  overcoming  grace  ;  believe  thy  utte^in- 
abi I it^  to  recover  thyfelf ;   and   fo    tbou  mayU    be  humbled. 


.^The  Text  Explained.  i  45 

fhakenoutofthy  fclf-confi-^ence,  and  lie  do\wn  in  daft  and 
afbes,  groaning  out  thy  mifcrablc  cale  before  the  Lord.  A 
kindly'fenfe  of  thy  natural  iir<poicncy.  the  irapoiency  of  de- 
praved human  naiure,  would  be  a  ftep  towards  a  delivery..-— 
I'hus  far  of  m^u's  natural  U4te,the  ftate  of  cmire  clcpravatior.. 


STATE      IIL 

N  A  IvI  E  L  Y,      . 
The   State   of  Grace  ;  or  Begun  Reccven  ,, 

H  E  A  D     I. 
REGENERATION, 

I  ?£T 

Being  born  again^  not  of  corruptihlr.  Seed,  hut 
of  incorruptible,  by  the  Woi'f'  ^f  f^  -,  i':hich 
livcth  and  ahiddhfor  ever. 

W£  proceed  now  to  fheflate  of  grace,  the  ftatc  of  begun 
recovery  of  human  naiiuc,  into  which,  all  that  iu.il 
©artake  of  eternal  happinefs,  are  tFanflafed,  fo.oaer  or  later, 
•while  in  this  wor!l.  It  is  the  rcfuh  of  a  grdcious  change, 
made  upon  th«fe  who  Ihall  inherit  eternal  life  ;  which  chingc 
may  be  taken  up  in  thf^fe  two,  (i.)  h\  oppofifiogi  to  their  dk- 
ural  real  ftatc,  the  ftate  of  corruption,  there  is  a  change  made 
Bpon  them  in  regeneration,  whereby  their  natii'-e  \?.  cHnn^ed. 
(2.)  In  oppofition  to  their  ralural  relative  ilat.e,  the.  ft^tc  of 
vralh,  there  is  a  change  made  upon  them,  in  their  union  wiiK 

he  Lord  JcSUS  CiiR  1->T;  by  \vhit:h  they  are  f:t   beyond 

he  reach  of  condemnation.  Thefe  therefore,  n2^ie!7,  re- 
igeneration,  and  union  with  CiiRtsr,  1  dcfign  to  handle,  as 
the  grea:  and  Compithcurtvc  changes  on  a  -inner,  conftituting 
fcifii  in  the  ftaie  of  grace.   . 

Tl'.e  hrft  of  thefe  we  liave  in  the  text,  together  with  the  out- 

K'ard  and  ordinary  means,  by  which  itis^  biou-^ht  about.  The 
apo^lle  hire,  to  excite  the  (ants  to  the  fludy  of  holi-iefs,  and 
particularly  of  brotherly  love  puts  them  in  migd  of  thei'-  fpi- 
rituaiCrtginal.  He  tells  them  they  were  borna^a  n;  and  that  of 

K^X)^  incorru'^tlble  f^cci,  the  word  ofGoc.    This  fpeai^s  ihcirx 


14^  ^  '■-  Kiiturc  cj  RrrcneraTion. 

to  be  bjcihren, partakers  of  th^mc  nev  nature  ;  v^hich  in  \he 
TOOt  from  which  holiners,an^particuiarly  brotherly  love.dotb 
fpnng.  \Vc  arc  once  both  finncrs ;  we  mull  be  born  again, that 
vc  may  be  faints.  The  fimple  word  fignihcs  to  be  begotten  ; 
and  fo  it  may  br  read,  Mat.xi.  ii.  to  be  conceived,  Mai.  i.ao. 
and  toi/e  />cr/i,Matth.  ii.  i.  Accordingly  the  compound  word 
ufed  in  the  text,  may  be  taken  in  i^s  full  latitude,  the  lad  no- 
tion prcfuppofing  the  two  former,  and  fo  regeneration  is  a  lu- 
pernatural  real  change  on  the  whole  man,  fitly  compared  to 
natural  or  corporal  generation,  as  will  afterwards  appear. 
The  ordinary  means  of  regeneration,  called  the  feed,  where- 
of the  new  creature  is  formed,  is  not  corruptible  feed.  Gf 
fuch,  indeed,  our  bodies  arc  generated;  but  the  fpiritual  feed, 
of  which  the  new  creature  is  generated,  is  incorruptible  ; 
namely,  the  word  cf  God,  which  livetk  and  abideth  for  ever. 
1  he  found  of  tlie  word  of  God  paffeth  even  as  other  founds- 
do  ;  but  the  word  laftcth,  livcth  and  abideth,  in  refpeft  of  its 
evcrlaftiug  etfcfis,  on  all  upon  whom  it  operates.  This  word, 
which  by  the  gofpel  is  preached  unto  you,  ver.  25.  impregna- 
tcrl  by  the  Spirit  of  God,  is  the  means  of  regeneration  ;  and 
by  it  arc  dead  finncrs  raifed  to   life. 

Doctrine,  All  men  in  thejlate  of  grace  <ire  horn  again . 
All  gracious  perfons,  namely,  fuch  as  are  in  a  flatc  of  favour 
with  God,  and  endued  with  gracious  qualities  and  difpofi- 
tions,  are  regenerate  perfons.  In  difcourfing  this  fubjfft,  I 
fliall  fliew  what  regeneration  is;  Next,  Why  is  it  fo  called, 
and  then  apply  the  do6irinc. 

Of  the  Katiire  of  Regeneration. 

I.  For  the  better  underilanding  of  the  nature  of  regenera- 
tion, take  this  along  with  you  in  the  firfl  place.  That  as  there 
are  falfe  conceptions  in  nature,  fo  there  are  alfo  in  grace; 
and  bv  thcfe,  many  are  duluded,  miftaking  fome  pariial 
changes  uiade  upon  them,  for  this  great  and  thorough  changr.. 
To  remove  (uchmiflakes,  letthclc  few  things  be  confidcred, 
\\.)  Many  call  the  church  thar  mother,  whom  God  will 
noicv/n  to  be  his  children,  Cant.  i.  6.  My  mother's  chi.'  .'ri 
(i.  e.  falfc  brethren)  were  angry  with  me.  All  that  are  bp, 
•i/cd  are  not  horn  again.  Simeon  was  baptized,  yet  ftill  in 
the  gall  of  bitternef?,  and  in  the  bond  of  iniquity,  AQsviii, 
13.  U3.  Where  Chriftianity  is  the  religion  of  the  country, 
many  will  be  called  by  the  name  of  Ch  r  ist,  who  have  no 
more  of  him  but  the  name  ;  and  no  wonder,  feeing  the  devil 
had  his  goats  among  Christ's  fliecp,  in  the  fc  places,  Drhcre 
but  few  profelfed  the  Chriftian  religion,  1  John  ii.  "^  'ri,,y 
^•ent  cit  from  us^  bkt  they  were  not  of  us.  (2.)  (' 
tionis  not  regeneration.     Education  may  chain  up  n  >, 


TJt0 Nature  of  RcgrnrratioTi.  147 

Ijut  cannot  change  their  hear|t$.  A  wolf  is  ftill  a  ravenous 
beaft,  though  it  be  in  chains.  ^''  Joafh  was  very  devout  dur.ng 
the  life  of  his  good  tutor  Jchoiadn ;  bat  afterwards  be  qmckly 
fhewed  what  fpirit  he  was  o^  by  his  fudden  apoftacy,  2  Chron. 
xxiv.  2.  17,  li^.  Good  example  is  of  mighty  infltcnce  to 
change  the  outward  man;  but  that  change  often  goes  off, 
when  one  changes  his  companv  ;  of  which  the  world  affords 
many  fad  inRances.  (3.)  A  turning  from  open  profanity, 
to  civility  and  fobricty,  falls  ftiort  of  this  faving  change.  Some 
are,  for  a  while,  very  loofe,  efpecially  in  their  younger  years  ; 
but  at  length  they,  reform,  and  leave  their  profane  courles. 
Here  is  a  change,  yet  but  fuch  an  one, as  mav  be  found  in  men, 
mterly  void  of  the  gtare  of  God,  and  wht  ~t  righteoufr.efs  is 
fo  far  from  exceedir-g.that  it  doth  nor  come  up  to  therighteoiif- 
ncfsof  the  Scribes  &  Pharifees.  (4.)  One  may  en^ptge  in  all  the 
outward  duties  of  religion  and  )et  net  be  born  again.  Tho* 
lead  he  caft  into  various  fhapcs.is  remains  ftill  but  a  bafe  met- 
al. Men  may  cfcape  the  pollutions  of  the  world,  and  vet  be 
but  dogs  and  fwine,  2  Pet.  ii.  20.  22.  All  the  external  a£ls 
of  religion  are  within  the  compafs  of  natural  abilities.  Yea, 
hypocrites  may  have  the  counterfeit  of  all  the  graces  of  thft 
Spirit  ;  for  we  read  of  true  holinefs,  Eph.  iv.  23.  and  faith 
unfeigned,  1  Tim.i.  5  which  (hews  us,  that  there  is  a  coun- 
terfeit holinefs,  end  a  feigned  faith  ;  (5.)  Men  may  advance 
to  a  great  deal  of  ftriftnels  in  their  own  way  of  religion  ;  and 
yet  beflrangers  to  the  new  birth,  Afls  xxvi..5.  After  thcmojl 
JlriCleJlfeH  of  our  religion,!  lived  aPharifee.  Nature  has  its  O'vri 
«nfan£tif!ed  ftri£lnefs  in  religion.  The  Pharifees  had  fo 
much  of  it,  that  they  looked  on  Christ,  a-;  little  better  than 
a  mere  libertine.  A  man  whofe  corifcience  hath  been  awa- 
kened, and  who  lives  under  the  feit  influence  of  the  cove- 
nant of  works,  what  will  V.e  not  do,  that  is  within  the  compais 
of  natural  abilities  ?  It  was  a  truth,  tho'  it  came  our  of  a 
hellifh  mouth,  that^vi  for  fkin,  all  that  a  man  huih,  zcili  he 
gi'jefcr  hii  life^  Job  Ii.  4.  (6.)  One  may  have  fliarp  Cpul- 
exercifes  and  p?ng$,  and  yet  die  m  the  birth.  Many  have 
been  in  pain,  that  have  but,  as  it  vere,  brought  forth  wind. 
'Ihere  may  be  foie  pan^s  and  throws  of  confcience,  which 
turn  to  nothing  at  laft.  Pharaoh  and  Snr.on  Maous  had 
fuch  convittions,  as  maJe  them  def:re  the  prayers  of  others 
for  them.  Judas  repented  himfelf ;  and  under terio'^s  of  con- 
fcierre,  gave  back  bis  ill-pc?ten  oisces  of  fiUer.  All  is  not 
gold  that  gliflers.  Trees  may  bloffom  fairly  in  the  fprin?. 
on  which  no  fruit  is  to  be  found  in  the  ^arveft  \  and  fotne 
h:  ve  fharo  fo-jl-excrcifcs,  v.hich   arc  nothing  but    fvr--:i?.£.<; 


Thr  T.Tw  birth,  however  in  appear^cncc  hopefully 
rray  he  in;^trcd  rwo  irays.  /"iV/i,  Some  likt  Zarah.  Gen. 
•  xxviii,  28,  no.  arc  bronp,ht  to  rhc  birth,  but  go  back  again. 
Tbcy  hive  (harp  convjflions  for  x  H-hflc  ;  bat  thcfc  go  off. 
and  thcv  tarn  as  ra^jclefs  ;:bout  their  falvation.  ai  pro''anc  as 
ever  :  and  nfnnllv  r/orfc  than  ever,  their  laff  ft.»ie  is  woric 
than  their  firO,  Mar.  xii.  45.  Ihey  j^ct  awskeoing  grace^ 
hut  rot  converiinjj  grac€  ;  and  that  ^oe5i  olF  by  degrees,  as  the 
jijjht  oHhe  d<:cHning  tlnv,  till  it  ifje  ia  JDidai^^ht  daikncCs. 
S^cond/y,  Some^  like  Iflimacl,  come  forth  too  foon  ;  thev  ar-i 
born  hclorc  the  fJmeof  (he  promife,  Gen.  jfvi.  1,  2-  compare 
Oal-  iv.  C!.  and  down  Agrd.  Thry  take  up  with  a  mere  law- 
^ork,  !»nd  ftav  not  till  the  time  of  t!)e  promife  of  the  gofpe!. 
'J'bcv  fiiatch  at  confolation,  n»)t  waiting  till  it  be  ^ivcn  them  ; 
an,i  focliflily  draw  ihcir  coir.fori  from  the  law  that  wounded 
rhcm.  Tbey  zpolv  the  healing  plarfter  to  thcmfelves,  bei'^ore 
their  wound  b-  fuffirientiv  fearched.  The  law,  that  rigorous 
hufband,  fcverely  beats  them  and  throws  in  curfcs  and  ven- 
geance upon  their  fouls  ;  then  they  fall  a  re-forrr«ing,  pray- 
ing, mouniins;,  pxoinifing  and  fowing,  till  this  ghoA^be  laid  ; 
^vhichdonc  thcv  fall  aCccp  af»ain  in  the  arms  of  the  lav  ;  birt 
thcv  are  never  (haken  out  of  themrdves  and  their  own"  righ- 
teoufnefs,  for  brought  forward  to  J  t  s  U  s  Ch  k  i  s  t.  ^<*flfy, 
There  may  be  a  wonderful  moving\»f  the  affcftions,  in  fouls 
that  arc  not  at  aU  touched  with  regenerating  grace.  Whfre 
there  is  no  grace,  ihfre  may  notwithftanding  be  a  flood  of 
tears,  as  in  Efau.  who  found  no  place  of  repentance,  though 
he  fought  it  carefully  with  tears,  J-I^b.  xii.  17.  There  noay 
he  great  flalhss  of  joy  ;  as  rn  the  hcarerj  of  the  word  rcprc- 
fcnted  in  the  parable  by  the  (♦any  ground,  who  anon  with  j<l|f^' 
receive  it,  Mntth,  xiii.  2c.  There  may  he  aWo  great  dell^|^' 
after  good  ihinc;^,  and  jrcat  dclisr.t  '.w  ir.ein  too  ;  as  in  thefe 
Iiynocries  dr.fcribcd,  Ifa.  Iviii.  r  /■::k  ate  daily^  and 

ddrcht  tohnow  my  ways.-^-TiiAy  .  in  cpprcacking  un- 

to  OT»f/.     See  how    high  they  may    foir.eimcs  fidiid,  who  ycl 
fall  away,  lleb.  vi.  4,  ,5,  6.     They  may  be  enlightened,   taftc' 
of  the  heavenly  gift,  b**  partakers  of  the  holy  Gho>l,  latle  the 
jiood  woro  of  Cud,  and  the  powers  of  the  world    to  cxne. 
Common  operations  of  the    divine   Spirit,  like   a  land-Ilood, 
ijiake  a  itrange  tuiningof  things  npCde  down.  And  when  they 
are  over,  all  runs  sgain  in  the   ordinary    channel.      AM    f*,r.. 
fhints  may  be,  -v'lerc  the  fan^lifying  Spirit  of  C 
TcHs  upon  the  foulljhut  the  flony  heart,Oin  remsr 
cate,  thcfe  afh:£lions  cannot .  bat  wither,  bccaufL 
toot. 

But  req;cneration  is  a  real    thorough   ch-vnire,  wli- 
man  is  made  a  new  creature,  2  Cor.'V.  17.  The  JLoR  j 


TIfe  X:tu re  of  R  -gc  -i t ; -atijn .  149 

makes  the  creature  a  rev  creature,  as  thr  goldfriith  melts 
do#n  the  vtllel  of  difiionour,  and  raskcs  it  a  vcflcl  of  hon- 
our. Man  is,  in  refpeql  of  his  natural  {late,  altogether  dif- 
jointed  by  the  fcll  ;  every  faculty  of  the  loul  is,  as  41 
were,  difiocated  :  in  regenerat»on  the  Lo:<d  looCcth  ever)'- 
joir.t,  and  fctsit  right  again,  Nov  this  change  iniic  in  regen- 
eration is, 

1.  A  change  of  qualities  or  difpofitions :  it  is  not  a  change 
cF  the  fupihr.ce.  but  of  thc^  quaiiii«s  ol  the  fcul.  Vicious 
quaiiiics  are  removed,  and  $iie  conrrary  d:fpoii:rcns  arc 
fefought  in  their  room.  'I ne  ctdisan  is  put  off^  Eph.  >v.  22, 
t^^  ntu)  mcLM  j-vt  on.  vrr,  ^4.  IJLa^x  Ic;l  none  o\  the  ratior.i^l 
faculties  of  his  foul^  bv  fin;  he  had  an  underiiandinj 
llill,  but  \i  \iii  darkened  ;  ha  had  dill  a  wiil,  but  it 
was  cunirary  to  the  will  of  GoD.  So  \i\  regeneration 
there  is  not  a  new  fubUancc  created,  but  nfw  qualities  nre  m- 
fiifcd  ;  iij^ht  ir.ftead  of  darkncls,  lighteoufneis  inCcad  ot"  un- 
righteouriiefs. 

2.  It  is  a  fupernatural  change  ;  he  that  is  born  again,  is  born 
of  the  Spirit,  John  iii.  5.  Grr.it  changes  niav  be  made  t)' 
the  power  of  nature,  cfpcciallv  when  allifted  by  external 
Jevelarion.  Ar*d  nature  may  be  fo  elevaicd  by  the  common 
influences  of  the  Spirit,  that  one  may  thereby  be*  turn- 
ed into  ai)Other  nia::,  as  Saul  wai,  1  Sam.  x.  6.  who  yet  \\t\- 
er  becomes  ?  new  man.  But  in  regCDCtaoon  nature  ilfelf  is 
changed,  and  we  become  partakers  of  the  dlvme  nature  ;  ar.d 
this  muil  needs  he  H  Supernatural  change.  How  can  we  that 
are  dead  in  trefpafTes  and  Cns,  renew  ourfelves,  more  than  a 
dead  man  can  raile  himfelf  out  of  liis  grave  P  Who  but 
the  fan6lifying  Spirit  of  Christ,  can  form  Christ  in 
a  foul,  chaiTging  it  into  the  fame  image  ?  Who,  but  the  Spi- 
rit of  fiuilification  can  £;ivc  the  ne-«v  heart  ?  Well  ma;/  v/e 
lay,  when. we  fee  alr.anthus  changed,  T/as  is  the  finzti  rf 
Gcd.      '     '  -     '  ■"    "         4 

3.  It  is  achange  into  the  likenefs  of  God,  2  Cor.  iii  18. 
lVc—b:kcldi}Lg  as  in  agiafs  the  glory  of  thiI^rd^ar:chcliKPid  in- 
to the  fame  i*nage.  Every  il;ing  that  gencraic4,gf  nerates'its  liK^j 
the  child  bears  ibe  image  of  the  parent  ;  aud  they  that  "are 
born  of  God, beat Goo'3  image.  Man  afpJiing  to  he  as  God, 
made  himfeif  like  thedevii.  In  his  natural'  ftue  he  rcfem- 
i)iest'r»e  dev;j,as  a  child  doth  rhe.f:uher,  Johnviii.  44. -^Kc- 
wt  of  ycurjutkrr  the  drviL  Bat  when  this  happy  chifr^ 
comes,  the  image  of  Satan  is  defaced,  rod  the  im-i.t  cf  •^'•':; 
rcilored.  Christ  himfeli' who  is  th#brjghinefs'cf  hi>  IV- 
thei's  ;5lory,  is  thapattcrri  after  which  the  new  creatine  is 
rnndc,  Rom.  vjii.  gp.     /^z  i^hom  he  did  fvrekw 

jo  cid  uHdrJiinatc  la  bt  conformed  :o  ths  irragi  oj 


150  The  Nature  of  Re, I  'ion. 

Hence  he  is  faid  to  be  conformed  in  the  regenerate,  Gal» 
TV.  19. 

4.  It  is  an  upix'rrfal  cliange;  ?\\  things  become  new,  2  Cor, 
VI.  17.  It  i^  a  bicft  leaven,  that  leavens  the  whole  lump, 
the  whole  fpirit,  and  foul  and  body.  Original  fin  infcQi  ibc 
whole  man  j  and  le^ienerating  grace,  which  is  the  falve,  goes 
as  tar  as  the  fore.  This  frujt  oi  the  Spirir  is  iq  all  goodaerj; 
jroodnefs  of  the  mind,  ^oodncfs  of  the  will,  goodncfs  of  the 
•ffettions,  goodneis  ot  the  whole  man.  One  gets  no«  only  a 
iew  head  to  know  religion,  or  a  new  tongue    to    talk   of  it  j 

but  a  new  heart  to  love  and  embrace  it,  in  ihc  whole  of  hi» 
converfatioQ.  When  the  Lord  opens  the  fluice  qf  grace 
on  the  foul's  new  birth-day,  the  waters  run  through  the  whole 
B)an,  to  purify  and  make  him  fruitful.  Inthefc  natural  chan^ 
gci  fpoktn  of  before,  they  arc,  as  it  were,  pieces  of  ncwxloth 
]pnt  :nto  an  old  garment ;  a  new  life  fewed  to  an  old  heart ;  but 
the  gracious  change  is  a  thorough  change,  a  change  both  of 
heart  and  life. 

5.  Yet  it  15  but  an  iraperfe£l  change.  Though  every  part 
of  the  roan  is  renewed,  there  is  no  part  of  him  perfectly  re- 
newed. A%  an  infant  nas  all  the  parts  of  a  msn,  but  none  of 
them  are  come  to  their  perfctl  growth;  fo regeneration  brings 
a  perfcttion  of  parts,  to  be  brought  forward  in  the  gradual 
advances  of  fanOificatton,  1  Pet.  ii.  a.   Ai  new-born  baha^  de- 

Jire  tkejincfre  nilk  of  tkt  word,  that  ye  may  gro^t  thereby.  ^1- 
ihoui^h  in  regeneration  there  is  a  heavenly  light  let  into  th^ 
mind,  yet  there  is  ftill  lome  darkoefs  there  ;  though  the  will 
is  renewed,  it  is  not  perfectly  renewed, there  is  ftill  forae  of 
the  old  inclination  to  fin  remaining;  and  thu^  it  will  be, till 
that  which  is  in  part  be  done  away,  and  the  light  of  glory 
come.  Adam  w?s  crea;-d  at  his  full  flature.but  they  that  arc 
born  mult  have  tlieir  time  to  grow  up  ;  (o  they  that  are  bora 
again,  do  come  forth  into  the  new  world  of  grace  but  imper- 
fehWy  holy  :  though  Adam  being  created  upright  was  at  i"hc 
fame  time  perfeftly  righteous,  without  the  kaft  mixture  of 
iinful  JmpcifcQion, 

tufily,  Ncverthelefs  it  is  a  laftiag  change,  which  never 
goes  oif.  The  feed  is  incorruptible,  Ciith  the  text ;  and  fo  is 
the  treature  that  is  formed  of  it.  The  life  given  in  regenera- 
tion, whatever  decays  it  mav  fall  under,  can  never  he  utterly 
loll;  Kis  feed  reinaineth  in  him,  who  is  born  of  GoD.i  John 
jii.  9.  Though  the  branches  fhould  he  cut  dowii,  the  root 
fhall  abide  in  the  earth  :  and  being  watered  with  the  dew  of 
heaven,  fhall  I'prout  again  ;  for,  7 he  root  of  the  righteous 
JhaU  not  be  moifd^  Piov.  xii.  3.  But  to  come  to  jparticu* 
lin, 


The  Mind  illuminated,  15* 

Tirjl,  In  regeneration  the  mind  is  favingly  enlightened  ; 
There  is  a  new  light  let  into  the  underllandii.g,  fo  that  ibc/ 
^vho  were  fon-.etimes  darknefs,  are  now  light  in  the  Lord, 
£ph.  V.  8.  The  beams  r)f  the  light  of  life,  make  their  way 
into  the  dark  dungeon  of  the  heart  ;  then  night  is  over,  and 
the  morning-light  is  come,  which  will  Ihine  more  and  icore 
UHto  rhe  psrfett  day.     ICow  the  man  is  illuminated. 

1.  In  the  knowledge  of  God.  He  has  far  other  thoughts 
of  God,  than  ever  he  had  before,  Hof.  ii.  £o.  Iu.nltcven  be- 
trotlii  thte  untc  me  in  Jaiilxfulmfs,  and  iKou  JhaLt  knoiv  the 
Lord.  The  Spirit  of  ihe  "Lord  brings  him  back  to  that 
qucftion,  What  is  GoD  r  And  catechifeih  him  anew  upon 
that  prand  point,  fo  as  he  is  made  to  fay,  /  have  heard  of  thee 
Uy  the  hearing  of  the  ear;  but  noujnhr.e  eyefeeth  thee,]oh  xli«.5  • 
The  fpotlefs  purity  of  God,  his  exa£l  juftice,  bis  all-Cufnci- 
ency,  and  other  glorious  pcrfpftions  revealed  in  his  word,  a  re, 
by  this  new  light,  difcovered  to  the  foul,  with  a  plainnefs  and 
certainty  rhjt  doth  as  far  exceed  the  knowledges  had  of  thefe 
things  belore,  as  occular  demonftratiosi  exceeds  .comnaon 
fame  ;  For  now  he  fees  what  he  only  heard  of  befbfc. 

2.  He  is  enlightened  in  the  knowledge  of  fm.  He  hath 
other  thoughts  ot  it,  than  he  was  wont  to  have.  Formerly^ 
his  fight  coald  not  pierce  through  the  cover  Satan  laid  over 
it  ;  but  now  the  Spirit  of  God  ftrips  it  before  him,  wipes  off 
;he  paint  and-fairding  :  and  he  fees  it  in  its  native  colours,  as 
the  worft  of  evils  ;  exceeding  finful,  Rom.  vii.  12.  O  vrhat 
deformed  monlters  do  formerly  beloved  luUs  appear  ?  V\'erc 
they  right  eyes,hc  would  pluck  them  out ;  wcrethey  right  hands, 
he  would  confcnt  to  their  cutting  off.  He  fees  how  ottcnGvc 
fin  is  to  God,  how  deltru61ive  it  is  to  the  foul  ;  and  call* 
himfelf  fool,  for  fighting  fo  long  againft  the  Lord,  and  har- 
bouring that  deftroycr  as  a  bofom-fricnd. 

3.  He  is  inflru6led  in  the  knowledge  of  himfelf.  Regen- 
erating grace  caufeth  the  prodigal  to  come  to  himfelf,  Luke 
XV.  17.  and  makes  men  full  of  eyes  within,  knowing  every 
one  the  plague  of  his  own  heart?  The  mind  being  favingly 
enlightened,  the  man  fees  how  defperately  corrupt  his  nature 
is;  what  enmity  againft  God  and  bis  holy  law  has  long  lodg- 
ed there  ;  fo  that  his  foul  lothes  itfelf.  No  open  fepulcnre, 
no  puddle,  fo  vile  and  loathfome  in  his  eyes  as  himfelf,  Ezek. 
xxxvi.  31.  Then  Jhall  ye  rernember  your  ozanezilzvcys,  andyour 
doings  that  were  not  good  ^and  JJia'il  lothe  yourfdva  in  ycur  own 
fi^ht.  He'  is  no  worfe  than  he  was  before  ;  but  the  Um  i^ 
fhiiiing  :  and  fo  thefe  pollutions  arc  feen,  which  he  could  nc*:* 
d'fcern,  when  there  was  no  dawning  in  hira  ;  as  the  word  is, 
Ifa.  viii.  20.  v.-hilf  as  yet  the  dayof  gract  "■•  ^■''-  brok<-;> 
with  him. 


152  The.  Mind  illvminatcL 

4.  He  is  enlightenrd  in  the  knowledge  of  Jesus  Christ» 

J  C'/f .  i,  s;'^.  2i.  Hut  XM preach  Clirifi.  crucifird,  unto  the  J<ws 
■i  jmttr  the  Grteks  fuohjkntjs  ;  but  unto 
(Uh  Jrws  and  Greeki^  Chrijl^  the powei  of 
in.d,  and  ike  Wijd.<vi  cf  God.  The  truth  it,  uurf generate  men, 
thou^n  capable  of  prcdchme  Christ,  have  not»  propperly 
If/taking,  the  knowledge  of  him,  but  only  an  opinion,  a  good 
opinion  of  him  j  a*  one  has  of  many  controverted  puinu 
of  JociT-nc,  whereinbc  is  far  from'ccrtaiofy.  As  when  yc 
nec'  A'  tr.  21  flrar.gcr  upon  the  road,  hc^behaving  bimfclf  dif- 
L^-^t'\\\  ve  to  .cciv.  a  {;ood  opinion  of  him;  and  therefore 
•>'- ■:!i' .^iv  ct  i;v:-r'.c    vvith    him:    but  vet  ve  wtU  not  commie 


'    cy  10  Hitn  ;  becaufe,  though  you  have  agoooopini- 

man,  he  is  a  ftrangcr  to  you,  yc  do  not  know  him. 

••  e,-    think  well  of   Christ,  bat  they   wiW  never 

'  ves  to  hiiD  i  feeing  they  know  kim  not.     J5ut 

:  aorf  carries  the  foul   bayond  opinion,   to    the 

certain  koowicd^e  of  Christ   and   his  excellency,    1  Thcf. 

'?  5* .  ^<c>r  our  irofpft  came  n-M  unto  you  in  tuord  only,  but  clfo  in 

P'-r^er,  and  i?i  tk:  hch^ChoJl^  and  in  much,  ajfnrance.  The  light 

r.:  i;race  thus' discovers   the   fuitabJenef*    of   the    myftery    of 

?.  1ST,  to  the  divine  perfcdions,  and  to  the  finnei's  cafe. 

'!  ...e  the  regenerate  admire  the    gloriou-    plan  of   falvatioa 

.u  r  .   .  .  r :-^-d,  lay  tbcir  whole   weight  upon  it, 

jcin;  for  wSateverhe  be  to  othcfi, 
..    -  ..  .......   .  .   .J.  ...  ;.ixtr  of  God^  and  the  ivifdom  0/ God» 

But  tinrcnewecilrjen,  not  feeing  this,  are  offended  in  him  ; 
ihcy  will  not  venture  their  fouls  in  t||at  bottom,  but  betake 
thcmfclves  to  the  broken  boards  of  their  own  rightcouf- 
r\th.  The  fame  Hght  convincingly  difcovers  a  fupcr- 
larivc  worth,  a  traofcenident  glory  and  excellency  in  Cuk  istj 
vhich  darken  sll  created  excellencies,  as  the  riling  fun  makes 
«hc  flars  to  hide  their  hcad.<  ;  and  fo  it  engages  the  merchant- 
man to  feli  all  that  he  hath,  to  buy  throne  pearl  of  great 
price,  Matth.  xiii.  4,5,  46.  makes  the  foul  well  content  to 
take  Christ  for  all,  and  indeed  of  all.  Even  as  an  un/kil- 
fu!  Terchant,  to  whom  one  offcreth  a  pearl  of  great  price, 
t;r  .:  '  ;:i5  petiv  warc^,  dares  not  venture  on  the  bargain  ;  for 
t:;:_^-.  he  thinks,  thnt  one  pea»^l  may  be  more  worth  than  all 
he  ha?,  ytt  he  is  not  ^ure  of  it ;  but  when  a  jeweller  comes  to 
him,  and  jITares  him  that  it  is  worth  double  all  his  wares;  he 
thrn  greedily  cmbraceth  the  bargain,  and  chearfully  parU 
v-tS  ?11  that  he  has,  for  that  pearl.  FinaUy^  This  illumina- 
"  kr.owledee  cf  Christ,  convincingly  difcovefrtn 
fulncfs  iiiWim,  fuEcicnt  for  the  fupply  of  all  ncjr 
viT.s  i  enough  to  faiislv  the  boundiefs  dcfircs  of  an  immorial 
fcol.     They  are  pcrfuaded  fuch  fulnefi  is  ia  him,  and  thai .»; 


Th t  Mind  i u ..„..,....; i.  153 

c:(?er  to  be  communicated;  they  depenJ  upon  it,  as  a  certain 
tiJth  ;  and  ihcrefore  their  fouh  take  up  their  eternal  reit  in 
him.  - 

J.  The  man  is  inuruRcdm  the  knowledge  of  the  vanity  ci 
the  world,  Pfal.  cxix.  96-  I  havt  ficnantnd  of  allptrfcHtori, 
Regenerating  grace  elevates  the  foul,  fers  it,  as  it  were,  3* 
jnongvl  the  liars,  from  whence  this  earth  cannot  but  appear  a 
li'.ile,  yea  a  very  liale  thing  !  ever,  is  heaven  appeared  t>c- 
^ore,  whiL*  the  foui  was  imrncrfed  in  the  earih.  Grac^ 
brini?  a  man  into  a  t>ew  world  ;  while  this  world  is  reputed 
bit  a  itage  of  vaniiy,  an  howiifio;  wildernefif,  a  valkv:  of  tears. 
God  hath  hu!!,*^  tiie  fi^n  of  vanity  at  the  door  of  all  creitai 
ei'jovments  ;  yet  how  do  men  throo,^  inio  the  houfi;,  calling 
.i.>d  looking  for  foniewhat  tbst  is  fatis-tyinsj  \  even  after  it  hi» 
cen  A  thoufand  tiincs  told  them,  there  is  no  (tith  thing  in  it, 

is  not  to  be  got  there  :  Ifa.  Ivi.  lo-  Thou  art  tuturied  in 
tfK  greatnrfs  cf  thy  ways  \  yet  /aid fl  thou.  ncL^  Thtn  is  %o 
hcp<.  Why  are  men  fv»  fooi»fh  P  The  truth  cfthe  matter  lies 
htxe,  they  do  rot  fee  bv  the  lisht  of  grace,  they  do  not 
fpiritasliy  difcern  that  fic^n  of  vanity.  They  have  often 
indeed  made  a  rational  difcovery  of  it  ;  but  can  that  tru- 
ly wean  the  heart  from  the  world  ?  Kiy,  no  more  than 
painted  ^wt  cz^n  burn  off  the  priforer's  bands.  Bm  the 
light    of    -  :.t    light  ot    life,    powerful    and   cffica- 

ciCas. 

Lajlly,  To  f^—.  up  ail  in  one  vcrd, in  regeneration  the  mind 
is  cni'^htentd  in  the  knowledge  of  fpiritual  things,  1  John  li. 
20.  i'-f  h^te  an.  undion/rom  tkcho'.yCnc,  ihatis,  from  Jzsus 
Christ,  Rev.  iii.  ib'.  It  j$  an  alluiion  to  the  fanftuary, 
v,-hencc  the  holy  oil  was  brought  to  ano!nt  the  prirfts,  and  yt 
ti'iczii  iili  things,  \-\z,  T\czL{[drf  to  falvation.  Tho'  men  be 
rot  book-learned,  if  they  be  born  again,  they  arc  Spirit-lcaxT. 
red;  for  ail  fuch  are  taught  of  God,  John  vi.  45,  The 
Spirit  of  regeneration  te;»chcth  them  what  they  knew  not  be- 
fore ;  and  what  they  did  knov.-,  as  by  the  ear  only,  be  teach- 
eth  them  over  as;ain,  as  bv  the  eye.  The  light  of  grace  is  an 
overcoming  light,  determining  men  to  ail-int  10  divine  truths 
on  the  mere  tefiimony  of  God.  It  is  no  ealy  thing  for  the 
mind  of  man.  to  acqaicfce  in  divine  revelation.  Many  pre- 
tcndgreat  rcfpetl  to  the  fcriptures  ;  whom  neverthclefs,  the 
clear  fcript'i.'c-tcftiinony  will  not  divorce  from  their  pre -con- 
ceived cpin'Ons.  Bat  this  illumination  '.yIII  make  iriens  minds 
run.  as  captives,  after  Christ's  charii.*-whee>!s  ;  \\.'hich  for 
their  part,  Ihall  be  allowed  to  drive  over,  and  caft  d.>wn  their 
o'.vnimagipations.snd  every  high  thingthatexaltethiticlfagainft 
-Se  knowledge  of  God,  2  Cor.  x.  5.  It  will  make  them  re- 
cede the  kingdom  of  God  as  a  liciie  child,  ^larkx.  15.  v»ho 


154  ^^^  ^^^^^  renewed. 

thinks  he  has  fufncicnt  ground  to  believe  any  thing,  ifhis  father 
do  but  fay  it  is  fo. 

HfcoiiiMy,  The  will  is  rcnc^vcd.  The  Lord  takes  away 
the  ftony  heart,  and  gives  4.  heart  of  CcQi,  Ezek.  xxxvi.  «6. 
And  fo,  of  fiones  raifeth  up  chiJdten  to  Abraham.  Regene- 
rating grace  is  powerful  and  efficaciou';,  and  givci  the  will  ai 
new  let.  It  dors  not  icid.ed  force  it ;  hut  fwccily,  yet  pow- 
erfully draws  It,  fo  that  his  people  arc  willing  in  the  day  of 
"his  power,  Pfal.  ex.  3.  There  is  heavenly  oratory  in  the 
Mediator's  lips,  to  perfuade  flnners,  Pfal.  xlv.  2.  Grace  is 
poured  into  thy  lips  There  are  cord*  of  a  nun,  and  bands  of 
love,  In  tiis  har^ds,  to  draw  thrm  after  hiui,  Hof.  xi.4.  Love 
TDakes  a  net  for  cleft  fouls,  which  will  infallibly  carch  them, 
and  hale  ihcm  to  land.  The  cords  of  Christ's  love  are 
flroag  coids  :  acd  they  need  to  be  fo  ;  for  every  Gnner  is  hea- 
vier than  a  mountain  of  brafs  :  and  Sdt<«i),  together  with  the 
heart  lifelf,  draw  the  contrary  way.  But  love  is  ftrong  as 
death  ;  and  the  Lord's  love  to  the  foul  he  died  for,  is  ftron- 
geft  love  ;  which  afts  fo  powerfully,  that  ittaiuft  come  off  vic- 
torious. 

1.  The  will  is  cured  of  its  utrer  inability  to  will  what  it 
fipoA.  While  the  opening  of  the  prifon  to  ihem  that  are 
bound,  is  proclaimed  in  the  gofpel,  the  Spirit  ofGoD  come* 
to  the  prifon-door,  opens  it,  goes  to  the  prifoner,  and  b/  the 
power  of  his  grace  makes  his  thains  fall  off  ;  breaks  the  bond 
of  iniquity, wherewith  he  was  held  iniin,  loos  he  could  neith- 
er will  nor  do.  any  thing  truly  good  ;  brings  him  forth  into  a 
large  place,  Working  in  him  both  to  will  and  to  do,  of  Ui  good 
plcafure^  Phil.  ii.  13.  Then  it  isfhat  the  foul,  that  was  fix- 
ed to  the  earth,  can  move  heavenward  i  the  withered  hand  is 
reftor^d,  and  can  be  ftretchtd  out. 

2.  There  is  wrought  in  the  will  a  fixed  averfion  to  evil. 
In  regeneration,  a  :nan  getsanev  fpirlt  put  within  him,  Ezek. 
xxxvi.  26.  and  that  fpirit  lufteth  againft  the  flcfh,  Gal.  v.  17. 
The  fweet  moriel  of  fin,  fo  greedily  fwallowed  down,  hetiovr 
}othrs,and  would  fain  be  rid  of  it  ;  even  as  willingly  asone  that 
had  drunk  a  cup  of  poifon,  would  throw  it  up  again.  Whea 
the  fpring  is  flopt,  the  mud  lies  in  the  well  unmoved  ;  but 
when  once  the  fpring  is  cleared,  the  waters  fpringing  up,  will 
work  the  mud  away  by  degrees.  Even  lo,  while  a  maii  con- 
tinues in  an  unregenerate  Hate,  (in  lies  at  eafe  in  the  hcait  -, 
but  as  foon  as  the  Loko  Unkts  the  rocky  heart,  with  the 
rod  of  hu  ftrcngth  in  the  day  of  converlion,  grace  is  in  him  a 
well  of  watcjr  fpring-ng  up  iotoeverlafling  life,  John  iv.  work- 
ing away  natural  corruption,  and  gradually  purifying  the 
heart,  A£ls  XV.  9.  The  renewed  will  rifeth  up  againd  fin, 
firikct  at  the  root  thereof,  and  the   branches  too.     Luttc  arc 


The  Will  renewed.  155 

no\v  grevious,  and  the  foul  Mideavours  to  fiarvc  thctn  ;  the 
corrupt  nature  is  the  fourcc  of  all  evil, and  therefore  the  foul 
will  be  often  layin<J  it  before  the  great  PhvTician.  O  wh<t 
forrow,f}iamcaud  felf-lothingfill  the  hcarrj  in  the  day  thatgracs 
make^  its  triumphant  entrance  into  it  ?  Fur  now  the  mad-man 
b  cotjie  (ohimfelf,  and  the  rcmembranceof  his  follies  cannot 
but  cut  him  to  the  heart. 

Lajily^  The  will  is  endued  with  an  inclination,  bent,  ar.d 
propeufify  to  good.  In  its  depraved  ftate,  it  lay  quite  anoth- 
er way,  being  prone  and  bent  to  evil  only  :  but  now,  by  a 
pull  of  theomnipotept,alI-conqiicr!ng  Arm,  it  is  drawn  from  c- 
vil  to  good,  and  gets  another  fet.  And  a»  jhe  former  let 
was  natural ;  fo  this  is  natural  too,  in  refpe^l  of  the  new  nature 
given  in  regeneration,  which  has  its  own  holy  lufllnRS  as-wcl! 
as  the  corrupt  old  nature  hath  its  finful  tuftings,  Gal.  v.  i -. 
The  will, as  renewed,  inclines  and  points  towards  God  and 
godlincfs.  When  Go  D  made  man.  his  will,  in  refpec^  of 
its  intention,  was  dircfcicd  towards  God,  as  his  chief  end  ; 
in  refueot  of  its  choice,  it  pointed  towards  that  which  God 
willed.  When  man  unmade  himfclf,  his  will  was  framed  in- 
to the  very  reverfe  hereof:  he  made  himfclf  his  chief  end, 
2nd  his  own  will  his  law.  But  when  man  is  new  made,  in 
regeneration,  yrace  reftifies  this  olfordcr  in  fome  mcafurc, 
tho'  notperft6l!y  indeed  ;  becaufe  we  are  but  renewed  in  part, 
while  in  this  world.  It  brings  back  the  linner,  out  of  him- 
fclf, to  God  as  his  chief  end,  truly,  though  not  perfeftly, 
Pfalm  Ixxiii.  25.  Whom  have  I  in  heaven  but  thee?  and 
there  \  none  upon  earthy  that  I  d^fire  btfidfs  thee,  Phil.  i.  21. 
for  me  to  live  is  Chrijl^  It  makes  bun  to  deny  himlelf,  and 
whatever  way  he  tarns,  to  point  habitually  towards  GoD, 
who  is  the  center  of  the  gracious  foul,  its  home,  its  dwelling- 
place  \n  all  generations,  Pfal.  xc.  i.  By  regenerating  grace, 
the  will  is  framed  into  conformity  to  the  will  of  GoD.  \i  is 
conformed  to  his  preceptive  will,  being  endued  with  holy  in- 
clinations ;  agreeable  to  every  one  of  his  commands.  The 
whole  law  is  imprefTed  on  the  gracious  foul  ;  every  part  of  it 
is  written  over  on  the  renewed  heart.  And  although  remain- 
ing corruption  makes fuch  blots  in  the  writing,  that  oft-times 
the  man  himfclf  oantSot  read  it  ;  vet  he  that  wrote  it,  can 
read  it  at  all  times  ;  it  is  never  qjite  blotted  otit,  nor  caa 
be.  What  he  has  written,  it  (hall  (land  ;  For  this  is  the  ccve- 
7iant,.-l  iciii  put  my  laws  into  their  mind,  and  rorite  th^m  in 
thnr  hearts,  Hch.  viii.  lo.  And  it  is  acovtnant  of  fault,  a 
perpetual  covenant.  It  is  alfo  conformed  to  his  providential 
will  ;  fo  that  the  man  will  no  iriore  be  mailer  of  his  owrj 
process,  no^carve  out  his  lot  for  himfelf.  He  learns  to  fay 
11  om  his  heart,  The  will  of  the  Lord  U  done,,  heJJiall  chufe  ojur 


ir.6  The  Will  renewed. 


J 


inheritance  for -us  ^  Pfaira  xlvii.4.  Thus  the  will  as  difpofedt* 
fall  in  wnh  iholc  thing:,  which,  in  its  depraved  flate,  it  could 
never  be  recorciled  to.  . 

Particuldlv.  f !.}  The  Lord  is  reconciled  to  the  covenant  I 
of  peace.  The  LokD  Guo  pro^ifctb  a  ccverant  of  peace 
.  to  finntrrs  ;  a  ccve-n-nr  which  he  himfclf  h.itri  framed,  ^\iA  re- 
giPraicd  in  the  B)ble  ;  but  they  are  not  pJcaftid  v/itb  it  ;  nay 
an  unrenewed  heart  cannot  be  alcafed  vvith  it.  Were  it  put 
jnio  »he  r  hands,  to  frarue  it  according  to  their  mind,  ibey 
vould  b:ot  mai^  thi^giout  of  it,  which  Gor>,  has  put  in  ; 
and  put  m  many  thines  vtOD  has  kept  our.  But  thd  renew- 
ed htdff  IS  entuely  flushed  with  the  covccant,  2  Sam.  xxiii, 
5.  Hf  Jiatli  made  vmiIi  y/ic  an  evrrlajhrq  covenant,  cni:red  in  ail 
things  urtd /ure  :  this  is  all  my  Jaivution,  and  all  v:y  defire, 
Thougii  ihc  covenant  could  not  be  hrcra^ht  down  to  theu  de- 
praved will,  their  will  is,  by  (»race,  brought  up  to  the  cove- 
nant ;  they  are  well  pleafed  with  ii  ;  there  is  nothing  in  it 
they  would  have  out,  nor  is  any  tbin^  left  out  of  ir,  which  xhcy 
vould  have  in.  (2  }  The  will  is  difpofod  to  receive  Chr  IST 
Jesus  the  Lor  n.  The  foul  is  content  to  fubmli  to  him. 
Regenerating  ^racc  nodtrraiacs,  and  bungs  down  the  towcr- 
;ing  imaginaiiorvs  of  the  heart,  rai fed  u^  D/;ainft  its  tighiful 
Lord  ;  it  4)reak$  the  iron  5new,  which  ktpi  the  Gnncriroin 
bowing  to  hina,  and  difpofed  him  to  be  no  more  ftiff-neckcd 
bat  to  yield  to  himfclf.  He  is  willing  to  take  on  the  yoke  of 
Christ's  cos:inriands,  to  tike  up  the  crofs  and  to  follow 
him.  He  is  content  to  take  Christ  or  any  terms,  Pf.  ex.  3. 
Thy  pcopUJball  br  zuilling  in  ike  day  oftky  pcwcr. 

Now,  the  mind  being  favingl/  tnlighicncd  and  the  will 
renewed,  the  (inner  \%  thereby  determined  and  enabled  to  an- 
fwer  the  gofpelrcall.'  :  Sc?  the.  main  woik  in  regeneration  is 
done  ;  uv;  fort  of  the  heurt  is  taken  ;  there  is  room  made  for 
the  Lt)kD  Jesus  Christ,  in  the  ionermoft  parts  .of  the 
foul ;  the  cuter-door  of  the  will  being  now  opened  to  him, as 
v/ell  as  ihc  inner-door  of  the  undeillanding.  In  one  word, 
Christ  is  paflivcly  received  into  the  heart;  he  is  come  into 
tne  font  by  his  quickcnitig  (pirit,  wherfhy  fpiritual  life  is  Riv- 
en to  the  man,  who  in  himfelf  was  dead  ro  fin.  And  his  firll 
vital  act  we  may  conceive  to  be  an  aftive  ri'ccivii.g  of  Jcsus 
Christ,  difccrned  in  bis  glorious  excellencies  ;  that  is,  a  be- 
lieving on  h:ro,  a  clofing  with  him,  as  difcerned,  ofFircd,  and 
exhibited  in  the  word  of  his  grace,  the  glorious  gofpel  j  the 
immediate  effcft  of  which  is  unioR  with  him,  John  i.  12,  13. 
To  as  many  as  received  him,  to  them  gave  he  power,  or  privi- 
lege, to  become  the  fans  0/  God,  even  to  thfrn  that  believe  en  hs 
NaTne,  which  were  born  not  of  blood,  nor  of  the  will  of  the  Re fk^ 
nor  0/ the  will  of  man,  but  otGoD.     Eph  iii.  17.  VhetlChriJl 


The  AffeHions  cnangtd. 


-f.s 


rray  dwell  in  your  hearts  by  faith.  Christ  having  taken 
"Se  heart  by  ftorm,and  niuinphantlv  entered  into  it, in  reverse- 
r  aion,  the  fou)  by  faith  yields  itfelf  to  him,  as  it  is  exprclTed,- 
2  Chron.  xxx.  8.  ""Thusthis  glorious  King,  who  cxir.e  into 
''le  heart  by  his  Spirit,  dwells  in  it  by  faith.  Tht  foui  being 
^ifawn.  runs ;  and  being  efTeciually  called,  ccnnes. 

Thirdly,  Id  rcg<;neratlon,  there  is    a  ha{  py  charge   made 
en  the  aifeilions  ;  tbev  arc  both  r.  i^.mtd  and  regulated, 

I.  This  change  rcfiiftes  the  aff.Bions.  placing  them  on  rui- 
t^ble  objeOs,  2  Th^'.fT.  iii.  .5.  The  Lsrd  dirtti  your  kearti  into 
the  love  of  God.  The  rcgenejatc  men's  dcfires  are  rcftifiedi 
thev  are  fet  on  Qo  o  himflf^nd  the  thinoa  above,  He  who 
before  cried  with  the  word,  IVho^ll  f/i''w  us  cnj  qocd  ?  he 
cl-ianges  his  nott.  and  fays,  Lord  lift  hp  the  I'irht  cf  thy  csun^ 
ienanc  vppri  us,  Pfil,  iv.  6.  S  jincrimifs  he  fav  no  beauty  in 
Ch  R I  ST,  for  which  he  was  to  be  dcCred  ;  but  now  he  is  all 
defircj,  he  is  aitoj^ether  lovely.  CjQt.  v.  16.  The  main 
flream  of  his  defires  is  turned  to  run  towards  GuD  ;  for  there 
is  the  one  thing  he  dtlireth,  Pfalm  xxvii.  4.  He  defires  to  be 
holy,  as  well  as  10  be  happy  ;  and  rather  to  be  gracious  thaa 
great.  His  hopes  which  bfore  were  low,  and  flaked  down 
to  things  on  earth,  are  now  raifed,  and  fot  on  the  ^lv0^y  which 
h  to  be  I'evealed.  fie  entertains  ihc  hope  cf  eternal  life, 
founded  on  the  word  of  prbsnife,  Tit.  i.  2.  Which  hope  he 
hv,  as  an  anchor  of  the  foul,  fixing  the  heart  under  trials^ 
Hch.  vi.  18.  And  it  puts  him  upon  pujyfying  himfclf,  even 
3  God  is  pure,  .John  iii.  3.  For  he  is  begotten  again  into 
;:  lively  h6pe,  1  Pet.  i.  0.  His  love  is  railed  and  fei  on  Goo 
hiinfelf,  Plal.  Xxviii.  i.  on  bis  holy  law.  Ffal.  c>;ix.  97». 
Though  it  fti ike  againfl.  his  moft  beloved  luft,  he  fays.  The 
1.7W  is  holy,- and  the  commandment  ftoly,  and  jujl,  and  good, 
jvotn.  vii  1?,  He  lo\es  the  ordinances  of  God,  Pfal.  Ixxxiv. 
J.  How  amiable  arc  tabernacles,  0  Lord  ofhofts  ?  Being  paf- 
cd  from  death  un»o  life,  he  loves  the  brethren,!  John  iii.  14, 
the  people  of  God,  as  they  are  called,  1  Pet.  i.  10,  He 
loves  God  for  hinf^rlf,  and  what  is  Goi>'s  for  his  fake. 
Yea,  as  being  a  child  of  God,  he  loves  hii  own  enemies. 
His  heavenly  Father  is  companionate  and  benevolent ;  he 
maketh  the  fun  to  rife  on  the  evil  and  the  good,  and  fendctli 
rain  on  the  juft,  and  on  the*  unjuil  ;  and  therefore  he  is  in  the 
like  manner  (^ifpofed,  Mat.  v.  44,  45.^  His  hatred  is  turned 
againft  fin  in- hiinfelf  and  others,  PfaL.ci.  3.  1  hate  the  work 
cf  them  that  turn  afdc,  iipall  not  cleave  to  me.  He  groans  UU'. 
clcr  the  remains  of  it,  and  longs  for  deliverance,  Rom.  vir. 
£4.0  zvretched  man  that  I  am  I  W ho fhcll  deliver  me  from  the  body 
cf  this  death  ?  His  joys  and  delights  are  in  God  the  Lord, 
in  the  lighi  of  his  coant^nance,  in  his  lav,  ana  in  his  people; 


158  The  Affections  changed. 


bcfaufe  they  are  like  him.  Sin  is  what  he  chicfl/  fears  ;  h  if 
a  fountain  of  forrpw  to  him  now,  though  formerly  a  fpring  of 
Ijlcafurc. 

9.  It  reeulate*  the   afFeAlons    placed  on    (uttab'.c   objcfls. 
Our  sfFcflions  when  placed  on  the  creature,  arc  naturally  ex- 
orbitant :  when  we  jov  in   it,    we  arc  apt   to  over-joy  ;  and 
when  we  forrow,  we  arc  rcxHy    lo    forrow    over-much  :    but 
grace  bridJes  thefe  affcflions,  clips    their   win^s,    and    keeps 
them  within  bounds,  that  fhey  overflow  noi  at  all  their  bank?, 
it  makes  a  man  haie  his    father    and    nnothcr,    and  wife    arid 
children,  yea,  and  his  own  life  alfo,  cornp4r«tlvclv  ;  that  \i,  to 
)ovr  fhem  lefs  than  he  loves    Goo,  Luke    xiv.   20.     It  aHo 
fan^tlHes  lawful  atfcftioiis  ;  bringing    tbem    fciihfrom    right 
principles  to  right  ends.     There  niav  I'e  unholv  dcfires  after 
Cn  R  1ST  and,  his  grace  ;  3$  when  men  dcfire   Christ,    not 
from  any  love  to  him,  but  merely  out   of  love  to  tbem(elvc«. 
Give  us  ofvour  oil,  faid  the  foolifh  virgins,  for  our  lamps  are 
gonr  out,  M.it.  XXV.  8.     There  may  be  an  unfanflificd  forrovir 
frr  fin  ,  as  when  one  forroweth   for  it,  not   becaufe  it  is   dif- 
plealln?  to  God  ,  but  only  becaufe  the  wrath  annexed    to  ii, 
as  did  Pharaoh,  Judas,  and  others.     So  a  man   may   love    his 
father  and  mother,  from  mere  natural  principles,  without  zny 
rcfpeft  to  the  command  of  Go  n    binding  him  thereto.     But 
grace  fanftificj  the  affcftions   in  fiicij  cafes,    making   them  to 
run  in  a  new  channel  of  love  to  God,   refpcft    to  his  con?- 
jrards,  and  regard  to  his  g;ory.     Again,   grace  fcrews  iip   Irie 
a'ffftions.  where  they  are  too  low.     If  gives  the  chief  (cat  in. 
them  to  God;  &  pulls  down  all  other  rival;, 'whether  pcrfons 
or  thing*,  making  them  lie  at  his  feef,Tral.  Ixxiii.  25.     IVhpm 
have  I  in  heaven  but  thee  ?  end  there  /?   none  upon  earth,    that 
Idifire  b^'fidci  thee.     He  is  lovrd    for  hirnfelf  ;  and  other  per- 
fonsor  thir.2i,  for  his  fake.     What  is  lovely   in  them,  to  the 
renewed  heart,  is  fome  ray  of  the   divine  goodnels  appearing; 
in  them  ;  for  unto  gracics  fouls  thev  fhineonlv  by  borrowed 
light.  This  accountsfor  the  faints  loving  all  men,  and  yci   ha- 
ting thofc  that  hate  God,  and  contemnia:^  the  wicked  as  vile 
perfons.     Thev  bare  and  contemn  fhem  for  their  wickedncfs; 
there  is  nothing  of  God  in  that,  and  therefore  rv)thing  lovo» 
jy  nor  honourable  in  it ;  but  they    love   them  for  thr ir  com- 
mendable qualities,  or  perfc^ions,  whether  natural  r^r  moral  ; 
becaufe,  in  whoirfoever  thefe  are,  they  are    from  God,  and 
can  be  traced  to  him  as  their    fountain.     Finally,    regenera- 
ting grace  fcts  the  affeftlons  fo   firmly   on    Gop  ;    that   ihc 
man  is  difpofed.  at  God's  command,  to  quit  his  bold  of  cv- 
Ciy  thing  cllc,  in  order  to    keep    bis    hold   of    Christ;  to 
bate  father  and  mother,  in  coroparifon  with  Christ,  Luke 
xiy.  ft6.     It  makes  even  lawful  enjoyments,   bkc  Jofcpb** 


The  AfftElions  chafiged,  t^g 

mantle,  to  hang  loorc  about  a  man ;  that  he  may  quit  them  whca 
he  is    in  hazard  to  be  enfnared  by  holding  thera. 

If  the  ftream  of  our  aRetiions  \<ras  never  thus  turned,  we 
are  doubtlefs  goin^  down  the  ftream  into  the  pit.  *  If  the  luft 
of  the  eye,  the  luft  of  the  flefh,  and  the  pride  of  life,  have 
the  throne  in  our  hearts, which  (Iiould  be  pofTelled  by  the  Fath- 
er, Son,  and  Holy  ghoft  ;  if  we  never  bad  fo  much  love  to 
God,  as  to  ourleives  ;  if  fin  has  been  lomewhat  bitter  to  us, 
but  never  fo  bitter  as  fuffering,  never  fobitteras  the  pain  of  be- 
ing Hcaned  from  it ;  trulv  weare  firangerstothis  faving  change. 
For  grace  turns  thcaffcftioBS  up-fide  down,  whenever  it  comes 
into  the  heart. 

Fourthly,  The  confciencc  is  renewed.  Now,  that  a  new- 
light  is  fet  up  in  the  foul  in  regeneiation  ;  confcience  is  en- 
lightened, inflrucled,  and  informed.  That  candle  of  th« 
Lord,  Prov.  xx.  27.  is  now  fluffed  and  bri,^htcnid  ;  fo  as 
it  (hines,  and  fends  forth  its  light  into  the  moft  retired  corner* 
of  the  heart  ;  difcovcring  fi^s  which  the  foul  was  not  aware 
of  before  ;  and,  in  a  fpecial  manner,  difcovering  the  corrup- 
tion or  depravity  of  nature,  that  ftzd  and  fpawn  whence  all 
aftual  fins  proceed.  This  produces  the  new  complaint, Rom. 
vii.  24.  0  zuretched  man  that  l  am  I  u>hoJhaU  deliver  me  from 
the  body  of  this  death  ?  That  confcievce  which  lay  flecping 
in  the  man's  bofom  before,  is  now  awakened,  and  makes  its 
voice  to  be  heard  through  the  whole  foul  :  and  therefore 
there  is  no  more  reft  for  him  in  the  fluegard's  bed  ;  he  mull 
get  up  and  be  doing,  arife,  hafte  and  cfcapc  for  his  life.  It 
powerful[y  incites  to  obedience,  even  in  the  moft  fpiritual 
a£ls,  which  lay  not  within  the  view  of  the  natural  confciencc  j 
and  powerfully  reftrains  from  fin,  even  from  thefe  fins  which 
do  not  lie  open  to  the  obfervatioti  of  the  world.  It  urgeth 
the  fovereign  authority  of  God,  to  which  the  heart  is  nov 
reconciled,  and  which  it  willinglv  acknowledges  :  and  fo  it 
engageth  the  man  to  his  duty,  whatever  be  the  hazard  from 
the  world  ;  for  it  fills  the  heart  fo  with  the  fear  of  God, that 
the  force  of  the  fear  of  man  is  broken.  This  hath  engaged 
many  to  put  their  life  in  their  hand,  and  follow  the  caule  of 
reiigion  they  once  contemned,  and  refolutely  walk  in  the 
path  they  formerly  abhorred,  Gal.  i.  23.  Hs  u^hich  perfcU" 
ted  us  in  times  pa  fl^noyj  preacheth  the  faith  which  once  ht  de^ 
Jlroyed,  Guilt  now  makes  the  confcience  to  fmart.  It  hath 
bitter  remorfe  for  fins  paft,  which  fills  the  foul  with  anxiety, 
forrovr  and  felf-lothing.  And  every  new  rcfleftion  on  thefe 
fins, is  apt  to  afFeft,  and  make  its  wounds  bleed  afrefli  with  re- 
gret. It  is  made  tenoer,  in  point  of  fin  and  duty,  for  the 
time  to  come  ;  being  once  burnt,  it  dreads  the  fire,  and  fear* 
to  break  the  hedge,  where  it  was  formerly  bit  by  the  ierpei^t. 


1  Co       Th €  Memory  h etkrtd  hy  Grc^, 

Finally,  The  renewed  conf-icnce  drives  the  flnner.  to  Jesus 
Christ,  as  roe  only  phvGciaij  that  can  draw  ojt  the  iling  of 
jfullr  i  and  wKofc  bicod  alcnc  can  purge  the  confcience  front 
/icad  uorLi,  H«b.  jx.  14.  refufing  all  cafe  offered  to  itfro/Ti  any 
oJhcr  hand.  And  this  is  an  evidence,  that  the  confcience  is  not 
only  fired,  as  it  may  be  in  zn  uritcgcnerate  flatc  ;  but  oiled  aifo 
with  ^cgcnc^atillJr  grace. 

Fijtlityy  As  the  u.cmory  wanted  not  its  (hare  of  dcprav  , 
it  is  alfo  bettered  by  regenerating  R^ace.  't'be  mcmor;.  > 
vcakcncd  with  rcfpc^l  to  ihofc  things  that  are  rot  worth  rheir 
room  therein  ;  and  Tr.cn  are  taught  to  forget  injuries,  and  drop 
their  refentmcrts,  Matih.  V,  44,45.  Do  ^cod  i»  them  that 
kcte ycUt  and  pray  for  thmt  zukich  dffpi:rfuUy  ufc  ycu.—-That 
ye  may  hf  i.  e.  appear  lo  be  tke  children  qf'ycur  Father  ztfdck 
is  in  heaven.  It  is  ftrengihcncd  for  fp]ritual  things.  Wp 
have  Solomon's  receipt  for  ao  i!l  tneworv,  Prov.  iii.  1  My 
fcn^  faith  he^Jhrgti  r.xit  my  lazi-.  But  I  ow  fhall  it  be  kept  ia 
mind?  Let  ihine  heart  keep  my  ccmmGndments.  Grace  makes 
a  hcart-memcrv,  even  where  there  is  no  good  head  mcmorv, 
Pfal.  cxix.i  1.  Thy  zvord  ftuve  I  kid  in  nine  hfart.  The  heart 
truly  touched  with  the  powcifuJ  fweemefs  oftvnib,  will  help 
the  )r,enDcry  to  retain  what  is  fo  rclifhed.  Did  d:v:;ie  truths 
make  deeper  impreilions  00  our  hearti,  they  wculd  there- 
by iii^prefs  ihemfelves  with  more  force  on  our  memories, Pfal. 
cxix.  93.  I  mill  never.  foT get  thy  precepts^  j or  with  thcfn  thou 
hnp  quickr^tdne.  Grace  ianc^ifies  the  memor)'.  Many  hive 
large,  but  unfanSified  memori' ^  which  fervc  only  to  gath- 
er knowledge,  whereby  to  aggra  ate  their  cordemnztion  ;  but 
a  renewed  memory  ferves  to  remenlfccr  hiscoBiHiandmcnts  to 
do  them,  Pf.Ji,  cin.  18.  It  is  a  facrcd  ftcrc-houfe,  frcrti 
wher)ce  a  ChriHian  is  furnilhed  in  his  way  to  Z:oi) ;  for  faith 
and  hope  are  often  fupplied  cut  of  it,  in  a  dark  hour.  It  is 
the  ftore-houfc  of  former  exptricrces  ;  and  tbei'e  are  the  be. 
liever's  way-marMs,  by  noticing  o(  which  he  comes  *o  kr!cvr 
where  he  is,  even  in  adark  time,  Pfal.  xlii.  6,  0  my  Gody  vty 
fovl  is  caji  down  within  me ;  therefore  Xf.>iU  I  remenb.'r  thee  from 
the  land  cf  Jordan,  &c.  It  alfo  helps  the  foul  to  godly  fur- 
row and  felMothing,  prefer.iiug  old  guilt  anew  before  the 
corfcience  ;  and  making  it  bleed  alrefh,  the*  the  fin  be  already 
pardoned,  Pfal.  XXV,  7.     Remrmbfr  not  tke  Jim     '"  \:h,  , 

And  where  unpardoned  guilt  is  lying  on    the  j<\- 

fcicHce,  it  is  often cmp'nved  to  bring  in  a   word, 
moment  fcfs  the  whole  foul  aliir.:  as  when  Pete- 
the  words  of  .[es us, he  went  out  and  v'--  -^-f- 
75.     The  word  of  God  laid  up  in  a  ' 
a  rr.an  to  icfiii  terrrialicrs.  puts  ihc  . 


The  Body  Changed.  163 

^J5  fpirittsal  enemies,  and  is  a  light  to  dire6l  his  fteps  i^n  the 
'.vav  of  religion  and  fighieourncfs. 

Sijsthly^  There  is  a  change  made  on  the  body,  and  the 
memhers  thereof,  in  reCpcft  of  their  ale  ;  thev  are  confecra- 
ted  to  th*?  Lord.  Even  the  body  \i  fortheLoRD^  i  Cor. 
vi.  13.  It  is  the  temple  of  the  holy  Ghofl,  ver.  19.  Tlws 
members  thereofjthat  were  formerly  inftruments  of  unri^hte- 
oufnefs  unto  (in,  become  inflrumenis  of  righteoufnefs  unto 
God,  R-om.  vi.  13.  Servants  to  rir/iteoujhejs  unto  kolinefs, 
ver.  19.  the  eye  that  conveved  finfui  imaginaMons  ini,o  the 
heart,  is  under  a  covenant,  Job  xxxi.  to  do  fo  no  more  ;  but 
to  fervc  the  loul  in  viewing  the  works,  and  reading  the  vord> 
of  God.  The  ear  that  had  ofi^n  been  death's  porter,  to  let 
in  fin,  is  turned  to  be  the  gate  of  life,  by  which  the  word  of 
life  enters  the  foul.  The  tongue  that  fet  on  Sre  the  whole 
courfe  of  nature,  is  reflorcd  to  the  office  it  was  defigned  for 
by  the  Creator  j  namely,  to  be  an  inftrument  of  glorifying 
him,  and  fctiing  forth  his  praife.  In  a  word,  the  whole  man  is 
for  God,  in  foul  and  body,  which  byfeis  bicfied  change  are 
inade  his.  •  . 

Lajilyy  This  gracious  change  fliines  forth  in  the  convcrfa- 
licrn.  Even  the  outward  man  is  renewed.  A  new  heart 
makes  ncwnefs  cf  life.  When  the  Kmg's  daughter  is  all 
glorious  within,  her  cloathing  is  of  wrought  gold,  Pfal. 
5lv.  13.  The  fingl©  eye  makes  the  whole  body  full  of 
light,  Matth.  vi.  22.  This  ciiange  will  appear  in  every  part 
of  one's  converfation,  particularly  in  thefe  following  things. 

1.  In  the  change  of  his  company.  Tho'  fometime*  he  de- 
fpifed  the  cofnpariy  of  the  faints,  now  they  are  the  excellent, 
in  whom  is  all  his  tielighr,  Pfal.  xvi.  3.  I  am  a  co:upanion  of 
all  that  fear  tkee,  faith  th*  royal  Pfalmift,  Pfal.  cxix.  63.  A 
renewed  man  joins  himleif  with  the  fauns  ;  for  he  and  thev 
are  like-minded,  in  that  virhich  is  their  main  work  and  bufi- 
nefs  :  they  have  all  one  new  nature  ;  they  arc  travcllujg  10 
Imraanuel's  land,  and  converfc  together  in  the  languaigc  of 
Canaan.  In  vain  do  men  preterid  to  religion,  whiL:  un:rQrilv 
compatjy  is  their  choice  ;  for,  Acompauion  of  fools  Jliall  Ik  de~ 

f  toyed,  Vfov.  >riii.  20.  Religion  will  make  a  man  (by  ot 
tfcrowinghiniftif  into  *nungod!y  family, or  any  tinnecefiary  fa- 
miliarity wish  wicked  men  ;  as  one  thai  is  clean,  will  beware  of 
going  iuto  an  infetied  houfe, 

2.  In  nis  relative  capacity,  he  will  be  a  new  man.  G'ace 
2nak«s  men  gracious  in  their  fcveral  reiatiens  :  and  natively 
leads  t'rv.-m  to  the  confcicntious  pe.form^nce  of  relative  du- 
ties. It  dees  not  only  make  good  men  and  good  women  ;  bat 
.Raises good  rw{:>]e6ls,  good  hufbands,  goad  wK'ce,  children, 
&r-'-.-,it   .-:A  ■:,  ■;,  'Yordj  good  relatives  in  the  charh,comaion» 

i-4 


164  i:.:  (  u-  _ 

wealth,  and  fitriiy.     Ir  is  a  iuU  exception  made    a<»ain(l  .the 

religion  of  many,  ntnicly,  thac  ihey  arc  u^d  relatives,  theyr 
2rc  ili  hiifb-inds,  wives,  maflcis,  lervanis,  &r.  How;  v.iil  \»c 
prove  oui (rives  to  be  new  crfatures,  it  wc  be  flil)  juft  fuch  as 
wc  were  before,  in  cur  feveral  rclaiionji,  «  Cor.  v:  17. 
ThcrrfoTc  if  any  man  bt  in  Cnrifi,  he  is  a  new  creature  :  old 
:  '  are  paJlU  au-ay  ;  Lehold  all  thinosare become  new.  Real 
;,  nrfs  will  gain  a  tcljiinony  10  a  man,  from  the  copfcien- 
cci  ot  his  ncarcft  rcLjJons,  tho'  ihty  know  more  of  his  finfui 
inbfrniticK,  tlian  others  do,  as  we  fee  in  th.t  ca(e,'2  Kin^s  iv. 
•;  Thy  frvanty  my  hijband^ii  dead  :  and  thou  know  Jl  tkal 
thy Jen.au t  dtdjcar  the  Lord.  '. 

3.  In  the  way  of  his  following  his  wordly  burtncr$,*lherc 
is  aprcat  change.  It  appears  to  be  no  more  his  all,  as 
fometia-ics  it  was.  .  Tho' l^tfits  apply  thcrrfclves  to  wordly 
bufincfs,  as  well  a»  otbcVs  ;  yet  their  hearts  arc  not  fwaJbw- 
ed  up  in  it.  It  is  evident  ihcy  are  carrying  on  a  trade  with 
heaven,  as  well  as  a  trade  with  earth,  Philip,  iii.  o^  for  our 
f.jnverjaiion  is  in  h,:aven.  And  tbey  go  about  their  emplov- 
ment  in  the  wcrld  as  a  duty  laid  upon  them  bv  the  Lord 
of  all  J  doing  their    lawful    bufinefs,  as   the    w.ll    of  God, 

-^      '      ,     Working,  bccaufs  he   has    faid  Thou  Jhalt  ^tt 

4.  i  r.ev  have  a  fpccial  concertvfor  rlje  advan*cir.er.t  of  the 
kingdom  of  Christ  in  the  world  :  they  efpocfc  the  ini^r- 
♦  lls  of  icligion,  and  prefer  Jciulalem  above  thcjr  chief  joy, 
Plal.  cxxxvii.  6.  How  privately  ibever  they  live,  grace 
makes  them  a  public  (pint,  which  will  concern  iifelf  in  the 
ark  c.nd  work  of  God  ;  in  the  ;;orpcl  of  Gou  ;  and  in  the 
people  of  God  ;  even  thefe  of  them  N^hoin  they  never  faw 
111  the  face.  As  children  of  GoD/**  they  natura'.l)  care  for 
thcfe  things.  Tbey  have  a  new  and  unwonted  concern  for 
the  ipiritual  good  of  others.  And  no  fooner  do  they  laflc-of 
the  power  of  g^acc  (hcmfelvcs,  but  they  arc  inclined  to  ftt 
np  to  be  agents  for  Cn  R  is\  "and  holincfs  in  this  world  ;  as 
appears  in  the  cafe  of  the  woinan  of  Sainaiia,  «?ho  when 
CiiR  1ST  had  manifcfled  bitnfclf  to  her,  went  her  way  into 
the  cMy,  and  faith  unto  the  nicn,Ccme/re  a  man  which  told  me 
stl  thhigs  that  ever  i  did  :  Is  not  this  the  Chrijl  f  '  '  -K, 
S(),  I'hey  have  fecn  and  felt  the  evil  of  fin,  »c 
J^ity  the  world  lying  in  wickcdncfs.  'Ihcy  wo  k. 
ihc  brands  out  of  the  fire,  remembering  that  th  i 
verc  plucked  out  of  it.  They  will  labour  to  '  - 
^lon  to  oijicrs,  bo:S|^y  word  and  example  ;  an.  :iy 
thcinfeVvcs  their  bbertv  in  thiiij^s  indifferent,  ih  .1 
charitable  ufe»fit,   c                  .cr»,    j  Cor.  viii 

fQ'e  if  mzat  make   /  to  'cjfcnd^    1   ■ 


CoTivti-falioh-  165 

Jh^  while  tfic  uiorUjlandtth^  Uji  I  make  my  brother  to  of" 
J -/id.  _  . 

5.  In  their  ufe  of  lawful  comforts,  there  is  a  great  change. 
Thev  reft  not  in  them,  as  their  end  ;  but  ule  them,  as  means 
♦o  help  them  in  their  way.  Thev  draw  their  fatisfat^ion  frorti 
the  higher  fprin^s,  even  while  the  lower  fprings  are  run- 
ning. Thus  Haiinah  having  obt^innd  a  fon,  rejoiced  .not  fo 
miu:h  in  the  ^ift  as  in  the  giver,  i  Sam.  ii.-  i.  And  Hanna/i 
f'tivid,  and  I'aid,  My  heart  rrjpkxth  in  the  Lord.  Yea,  when 
the  aomforts  of  life  are  gon;,thev  c<«n  fubfift  without  thcm,& 
rejoice  in  the  Ldrd  ahho'  the  fiu-tree  do  not  blolTom,  Hah. 
iij.  17,  18.  Grace  teach fih  tp  ufe  the  corvrniences  of  a 
prcfentlifr  pafTin^iy  ;  ar^d  to  (hew  a  holy  n^odixaiion  in  all 
things.  The  heart,  which  formerly  immerfed  itfeJf  in  ihefe 
things- without  fear,  is  now  (hv  of  being  over-much  pleated 
vith  them  ;  and  beuia  apprehenfive  of  danger,  ufes  thern 
w*rilv  ; -as  the  dog*  of  E^vpt  ran  while  ihey  lap  their  water 
ojt  of  the  river  Nile,  for  fear  of  the  crocodiles  that  are 
in  K.  .  ,  ,  . 

Lajily,  This  charge  fhines  forth  in  the  man's  performance  of 
relioious  duties.  He  who  lived  in  the  ;ieglect  of  ihem,  will 
do  fo  no  more,  if  or.ce  the  grace  ofQoD  enter  into  his  heart. 
It  a  man.be  new-born,  he  wjU  defire  iho  finccre  milk  of  the 
wprd,  I  Pet.  ii.  a.  Whenever  the  pravt  rlefs  oe/fon  gets  the 
Spirit  of  grace,  he  will  be  in  htn>  a  Spirit  of  fupplic^iion, 
Zech.  xii.  10.  .It  is  as  natural  for  one  thai  is  born  again  to 
fall  a  praving,  as  for  the  new  born  babe  to  fall  a-crying,  Afts 
ix.  li.  Behold,  kefrayeth.  Hii  h*art  will  be  a  temple  for 
God,  and  his  houfe  a  church.  His  devotion,  -which  before 
was  fuperficirtl  and  for'^^al,  is  now  fpiritual  and  lively  ;  for-. 
aTmuch  as  heart  and  tongue  .are  touched  with  a  live -coal 
from  heaven  ;  and  he  reftsnot.in  the  rhere.  performing  of  du- 
ties, as  careful  only  to  get  Kis  talk  done  :  but  Ui  every  duty 
fceking  comrnunion  with  G-od  in  Christ,  juftlv  confider- 
iqg  thera  as  means  appointed  of  Gup  for  thatend,  and  reck- 
oning him  fell  difappoiiucd  it  he  mifs  of  it.  Thus  far  of  the 
Jiature  of  regenerawtui. 


The^RefinhlaHce^  bftzui.'^.t  natural  and 
fpiritual  Generation, 

II.  I  come  to  fhcw  whv  this  charge  is  called  regeneration, 
a  bc-.fig  born  again.   It  is  fo  called,  becaufe  of  the  rcfcrr  bhr  cc 
bcf  .vixt  natural  and  fpiruural generation,  which  \ 
I -♦.'•p.:  particulars. 

^-tural  generation  is  a  myOericnjs    thing  j  and    fo  is 
cucTiiiicn,  John  iii.   3.     The  wind  blcueth,  where  it 


iCyj       The  R ^fembla ncc  h etwixl  naiuri  ! 

'  hl/r,  and  t/iou   kearfji  i\e  found  ^therecf^   but  canji    ". 

kepct  it  Cometh,  andxohitLcr  it  ;JOfth  ;  fo  is  every  om   r 

b&rn  of  the  Spirit.     The  work  ot  the  fpirii  is  felt,  but  his  wav 

6f  woikingis  a  rryftcry  vrz  cannot  comprehend.     A  new  liaht 

i»-lct  into  therrind,  and   the  wlU  is  renewed  ;  but   how   that 

Ii};ht  is  conveyed  thicher,  how   the  will  is  fettered  with  coids 

f  love,  and  how  the  rebel  is  marje  a  willing  captic^e,  we  can 

>  more  tell,  than  we  can  tell,  how  the  bones  du  grow  in  the 

onib  of  her  that  is  with  child,  Eccl.  xi  5.     A«a  vt^^\^   hears 

e  found  of  the  wind,  and  finds    it    (lining,    but  know;    not 

^t'.ierc  it  begins, &  where  it  ends;  fo  is  every  one  th^t  is  born 

of  the  Spirit  ;  he  finds  the  change  that  ig  made  upon  hiro,  but 

how  it  is  produced  he  knov/cth  not.     One  thing  he  mav  know 

that  whereas  he    was  blind,    now  he    feeth  ;  bjt   the  feed  of 

grace  doih  fpring^and  grow   up,  he  knoweth   not  how,  Mark 

iv.  26,  97. 

Secondly,  In  bo^h.  the  creature  comes  to  a  being,  it  had  not 
before.  The  child  is  not,  tHl  he  be  generate  ;  and  a  man 
Las  no  gracious  being,  no  being  in  grace,  till  he  be  regene- 
rate. K-t^eneration  is  not  fo  much  the  curing  of  a  fick  man, 
as  the  qu'ckning  of  a  dead  man,  Eph.  ii.  1.  5.  Min  in  his 
depraved  ilate,  is  a  mere  non-entity  in  grace  ;  and  Is  brought 
into  u  new  being,  by  the  power  of  him,  who  rallcth  things 
that  be  not,  as  though  they  were  ;  being  created  in  JesUs 
Cur  IS  r  unto  good  works,  Eph.  ii.  10.  Therefore  our 
Lord  J'jsus,  to  give  ground  of  hope  to  the  Liodiceans,  in 
their  wretched  and  mifirable  (late,  propofcth  himlclf  as  iht 
beginning  r)t  the  creaiion  of  Gon,  I^ev.  iii,  14.  Namely, 
the  afHve  beginning  of  it  j  for  all  things  were  made  by  him 
at  rirft,  John  i.  3.  i'rom  whence  the>/  might  gather,  that 
feeing  he  made  ihem  when  th'ey  were  nothing,  he  could  make 
them  over  again,  when  they  were  worfc  than  nothing  ;  the  fame 
hand  that  made  ihera  his  creatures,  could  make  them  new  crea- 
tures. " 

T/iirdi'y,  As  the  child  is  merely  paffive  in  generation,  fo  is 
the  child  of  Go  D  in  regeneration.  The  one  contributes  uoth 
Ing  to  its  own  generation  ;  nttthcr  docs  the  other  contribut* 
any  thing,  by  v,-ay  of  efjciency,  to  its  regeiteration  :  for  tho* 
a  man  mav  lav  hirofclf  down  at  the  pool  yet  he  haihno  hand  In 
moving  of  ihe  water,  ro  efficacy  ii;  prrformir.^  of  the  cure. 
Oi»e  is  born  r\\z  child  of  a  king,  another  the  child  of  a  beg- 
gar :  the  child  has  no  hand  at  all  ia  this  difF*;rrnce.  Goi) 
leaves  fomc  in  their  depraved  fta?e  j  otheishr  Urings  intoa  flatc 
[race  or  regeneracy.  IF  thou  be  thus  honoured,  no  t 
lec  ;  for  who  makcih  ihe«  to  differ  fro.T*  another  ? 


c  fgn 
to  fh« 


and  fpiritii-dl  Generation.  167 

Fourlhiy^  Tliere  is  a  woiid^rful  contexture.of  parts  in  both 
births.  Admirable  is  the.firu^ure  of  man's  body,  in  which 
there  is  ^iich  a  variety  of  organ's  ;  nothing  wanting,  nothnig 
iuperflaoas.  The  pfalinift  confidering  his  own  body,  looks 
on  it  as  a  piec;  ot  marvelous  work  ;  /  am  fiarfuily  and  iomz-- 
dcrfiilly  viadt,  faith  hc^andcuricijly  urongLtin  the  lower parfi 
oftkecajik,  Pfal.  cxxxix.  14,  jj.  That  is,  in  the  womb, 
where  1  know  oct  how  the  bones  do  grow,  n^orethan  I  know 
what  is  a-3oing  ia  the  lower  parts  of  the  earth.  In  natura,! 
^eneratio!),  we  are  curioufly  l^^^o•loht,  as  a  piece  of  aecdlc- 
work,  asihe  word  impoiis  :  eveo  fo  if  it  in  regenerauo'nj  Pfal. 
xlv.  L^,  JjieJhaU be  bron^y'tit  unto  the  King,  in  raimin.1  of  niC': 
dcs-zvork^  rainient  curiou!ly  wri?ught.  it  is  the  fdine  word  i,a 
both  lexti.  Atid'whai  that  raiment  is,  ihe  ApolU-c  tdls  us, 
£ph.  iv.  24,  It  is  the  new  man,  which  afrer'G  O  d,  is  created 
iu  riohtcoutnefs  and  iiuc  holinefs.  This  is  the  raiment,  hr 
r^iihin  the  fd-ine  pl-'ce,  wx.mud  put  on  :  not  excluding  the 
imputed  ri^htcoufncfs  of  CiiRi  iT.  .  Bj?th  a»e  curiofifiy 
wrought,  as  raaf^er-picces  ofthc  inaoifcld  wirdom  of  God. 
'">  the  wonderful  contexture  of  graces  in  the  new  creature! 
O  glorious  creature. new  made  after  ihcira«ge  of  God  !  It  i? 
grace  for  grace  in  Ch  KiST,  which  makes  up  the  new  n»an, 
John  i.  16.  Even  »s  in  bodily  generation,  the  cb:ld  has  mem- 
ber for  itiemberin  the  parent  ;  has  every  mereib^r  the  parent 
has,  in  a  certain  proportion- 

Fifthly,  All  this  in  bolh  cafes  hath  its  rife  from  that  which 
15  in  itlclf  very  fmall  and  inccnfiderabie,  Q  the  power  of 
God,  in  making  fuch  a  creature  of  the  corruptible  (jed  !  and 
much  mere  in  bringing  forth  the  new  creature  from  fo  fmall 
beginnings  :  it  is  as  the  little  cloud  l:ke  a  man's  hand  which 
fpread  till  heaven  wa*  biack  with  cloudsand  wind,  and  there 
was  a  ^rcat  raTn,i  Km^s  xiii.  44,  45.  A  man  gets  a  word  at 
a  fcrmon,  which  hundreds  dcfiie  him  hear,  a:jd  let  flip  ;  but 
It  remains  with  him,  works  in  hira,  and  never  leaves  him,  till 
the  little  word  be  turned  upfidc-down  by  it  ;  that  is,  till  he 
become  a  new  man.  It  is  like  tiic  vapour  that  got  up  iniQ 
AhafuerusI  hrcd,  and  cut  off  ileep  from  his  eyes,  Efther  vi.  1 . 
which  provfd  a  Ipring  of  fucb  iv.oiions.as  never  cealed,  until 
Mordica,  in  royal  pomp,  was  brought  on  horfcback  thro'  the 
fireer,  proud  Hanan  trudging  at  his  foot  ;  the  fame  Ilaman  af- 
terwards han;ied,  Mordica  advanced,  and  the  churcti  delivered 
from  Haman's  hellift  plot-  The  grain  of  roullard-lecv!  becom- 
eth  a  tree.  Mat.  xiii.  21,  22.  Goo  loves  to  bring  great  things 
our  of  Tiiall  beginnings. 

Sixthly,  Natural  generation  is  carried  on  by  degrees.  Job 
X,  10.  ilaji  ihou  ml  y.curcd  vie  cut  es  milk,  and  rruddled  me 
/.'-  -'■--  -  ''r  »s  rejitriicrariori       •>>-,-,!-  -■  ■    "-,   •  ,.„-^:     -: 


1 68     The  Rejcmhlarxe  hrtzvixt  natural,  ^c. 

ly,  in  rrpcnersrion,  as  with  the  blind  man  cured  by  our  LoR  Hr 
vho  firft  {'aw  men  as  trees  walking,  afterwards  faw  every  mart 
clc^tlv^  Mat.  viii.  23.  04,  o^.  h  ij  true,  regeneration  beinq, 
ftn6tlv  fpeaking.a  r^i (Ting  from  death  to  life,  tbc  foul  is  quick- 
ncd  in  n  moment  j  like  as,  when'  the   Cinhrvo    is    brought  to 

rrfc6iion  in  fhe  wAmb,  the  foul  is  infufcd  into  rhc  life- 
fs  lunp.  Nevcrthrlrfs,  we  may  imagine  fomcwhat  IJcc 
conception  in  fpirituri  generation,  whereby  the  foul  ii 
prepared  for  quic^iin^  ;  and  the  new  creature  is  capable 
of  growth,  I  Pet.  li,  2.  Ai>d  of  life  more  abundantly,Jobtt 
X.  10.  ' 

AVr'en//;^,  In  both  there  are  new  relations.  The  regene- 
rate jrt3v  call  God,  Father  ;  for  they  arc  his  children,  Johrt 
i.  !s,  13.  begojfenoFhim,  J  Pet.  i.  3.  The  bride,  the  Lamb*s 
wjfc,  that  is  the  church,  is  their  mother,  Gal.  iv.  27.  1  hey 
are  related,  as  brethren,  as  fitters,  t6  angels  and  glorifierd 
faioti,  the  fajiily  of  heaven.  They  are  of  the  bcaveniv 
iWck  ;  and  fhe  mcuneft  of  tK^m,  the  bafe  things  of  the 
'^^otld,  I  Cor,  i.  28.  the  kmlefs  things,  as  the  word  imports, 
>vHo  cannot  boalt  of  the  biood  that  runs  in  their  veins,  are  yet 
by  their  new  birth,  near  of  kin  with  the  excellent  in  the 
earth.  -....-.-     s.     •    •    ; 

EiqhthlY,  There  is  a  liltenefs  betwixt  the  parent  and  the 
child.  Every  thing  that  generates,  generates  its  like  ;  «nd 
the  regen-.Tdte  are  partakers  of  the  divine  nature,  2  Pet.  i.  4, 
the  moral  perfections  of  the  divine  nature,  are  inmeafurc  and 
degree  communricated  »o  the  renewed  foul,  and  thus  the  divine 
image  is  retrieved ;  to  that,  as  the  child  refernbles  the  father, 
the  new  creature  refeivibies  God  bimfclf,  being  Jjbly  as  he 
is  holv.  '  •  .  .    .  • 

Lajlly^  As  there  is  no  birth'  without  pain,  both  to  the 
mother  and  to  the  child  ;  fo  there  is  great  pain  in  bringin/f 
forth  the  new  creature.  The  children  have  more  or  lefs  of 
thefe  birtb-p^ihs,  whereby  thev  are  pricked  in  their  heart, 
A^s  ii.  :^7.  The  foul  has  fore  pair>,>  when  under  conviflion 
and  humiliation  :  A  xoounded Jpirit  uho  can  bear  ?  The  'noth- 
cr  is  pained,  Z'on  travails,  lU.  Ixvi.  8.  <he  fighs,  groans,  cri- 
eth  and  hath  hard  labour,  i  her  min.fters  and  members,  to 
hf'ng  forth  children  to  her  Lord.  Gal.  iv.  19.  My  littlt 
rhildrfn.pf  tvhrn  I  travail  :v  lirth  ngoin,  until  Chrifi.  be/or- 
nfd  in  sou.  And  never  was  a  mother  more  fcelmKlv  touch- 
rd  with  joy,  that  a  man-child  was  born  into  the  world,  than 
ihe  is  upon  the  new  birth  of  her  children.  But  what  it  more 
remarkable  than  all  this,  we  read  nor  onlv  of  our  LoruJk- 
st;s  Cu  R  I st's  travail  or  toil  of  foul,  Ifa,  liii.  11.  hut  what 
lies  more  dircflly  to  our  purpofc  of  his  pains,  or  panes,  as. of 
one  travailing  in  child-birih  ;  fo  rhc  word 


Th  BoUthc  of  Re-encratlon  applied.     169 

prop? rW  fif,nifi.°s.  Well  vnzy  he  c?\\  the  new  creature,  as 
Rachel  called  her  de^ir-bought  fon  B-noni,  i.  e.  The  fon  of 
my  forrow  ;  and  as  Ihe  called  another,  Naphtali,  i.  e.  my 
•v.-reftling  ;  for  the  prongs  of  that  travail  put  him  to  ftrong  cry- 
ing and  tears,  Heb.v.7.  yea,in  an  agony  atid  bloody  fweatjLnke 
xxii.  44.  And,  in  the  end,  he  died  of  thcfe  pangs  ;  they  be- 
came to  hi'.n   the  pains  of  death,  Afls  ii.  24. 

The  dnclrine  of  Regeneration  applied. 

U^e  I.  By  v/i;3t  is  faid,  yea  may  try  whether  yon  ar:^  ia 
the  Ujte  of  grace  or  T»ot.  If  yc  be  brought  out  of  the  Uato 
fif  wraihor  ruin,  into  the  ftate  of  grace  o^  faivaiion  ;  yc  arc 
new  creatures,  ye  are  born  again.  But  ye  will  fay.  How  Ihal: 
v/e  know  whether  v/e  be   born  again  or  not  ? 

AnJ.  ^id  ycu  apK.  me,  if  the  fun  were  iifen,  and  how  yo;« 
{hould  know,  whether  it  were  rifen  of  not  ?  I  vould  bid  you 
look  up  10  the  heavens,  and  fee  it  wieh  your.  eyes.  And 
would  you  knov»'  ii  the  light  be  rif?n  in  vour  heart  ?  Look 
in,  and  fee.  Graqe  is  lighvaeddifcovei!?  rtfelf :  Look  into 
thv  mind,  fee  if  it  has.  bccTi  illuTiiiHtcd  in  the  knowledge  oi 
God.  Hiii  thou  been  inwardly  tau,jhrwhat  Gqd  ic  ?  Were 
r!jine  eyes  ever  turned  inwa:d.to  ijie  tbyfeit;  the  linfu'^efs 
of  thy  depraved  flate  ;  the  corruption  of  thy  eature  ;  the  lins 
of  thy  teart  ar4l  life?  WaR  thou  ever  let.ifita  a  view  of  the 
exceeding  finfuinefs  of  fin?  Have  rhlnceyejs  fcien  King  Jr- 
srs, in  his  beauty  ;  the.  manifold  wifdom  of  God  in  him, 
his  tranfcendeat  excellency,  and  ahfolure  fulnefs  and  Suffici- 
ency, with  the  vanity  andempiinefs  of  a!!  things  el!e  ?  Next, 
"W^hat  ch?noe  is  there  on  thy  will  ?  Arc  the  fetters  taken  ofl, 
•whctewith  it  w^.^  fomeiimc-s  hound  up  from  raovinff  heaven^ 
wards?.  And  has.  thy  wi.ll  got  a,  nf.^  fet  ?  DoR  thou  ihvl 
an  averfiou  to  fin,  and  a  proucn<rs  to  good  wrought,  in  th.v 
heart  ?  Is  thy  foul  turned,  towards  G/>o,  as  thv  chief  and? 
Is  thy  will  new  moulded  inro  fome  n-,caiure  or  conformity  to 
ire  preccpuv^e  and,  providential  will  of  God?  Art  thou 
heartily  re.concikd  to  the  covenant  of  peace,  and  fixedly  dif- 
pofed  to  liie  receiving  af  Ciik.ist,  as  he  ts  offeree^  In  ih^ 
gofpel  i*  And  as  to  a  change  an*yoHi*atfc£tior5,  are  they 
rectified  &  priced  on. right  ohjcth  ?  Are  your defire.? going  ort 
after  GbD  ?  Arethav  10  his  name  and  remembrance  of  him  ? 
Ifa.  xxvi.^v  Are  your  hopes  jo  him  ?  I-; yc^?  Jove-  ft-t  upoa 
him,  and yi)ur  hatred  fct  a2;;.Hinlt  Ciii*  J)oes\w>ur  oScndtn^, 
a  good  Go  u«  affi.'6l  vour  heart  with  forrp.Wj  .and  do.  vnu  fear 
i-n  more  than  fuffcrng  ?  Arc  vour  atfcttiou.s  regulated  ?  Are 
tiicy,  with  refpcc)  to  crcaicd  co'nforts  brought  down  zs  bcir^o 
too  high  ;  and  svi.th  refpeft  to  God    'm\  Cn  i<  1-  r,    'kff:^^4^y\ 


up,  as  htin^  too  low  ?  Kas  lie  the  chief  feat  in  your 
And  are  all  your  lawfal  -rcrldly  coaiforli^  and  crj 
•?aid  at  Wis  feet  ?  Has  thy  confcicncc  been  cnViv;httiicd  anci  a- 
v-nkcnrd,  rcfufsng  all  cafe,  but  from  the  application  of  the 
blood  oTaRedceBicr  ?  Is  thy  memory  fan'lifted,  ihy  body 
c,->niccia!cd  to  ijje  frrvice  of  God  f  And  art  thou  nov 
:  newnefs  of  life  ?  Thua  ye  may  riifcovcr,  whether 
again  or  not. 

Ajui,  ..;.  your  further  help  in  this  matter,  I  will  difcourfr 
a  lutle  of  another  r;;n  of  reg«neration,  namely,  The  love  of 
the  brethren  ;  an  evidence  whdreby  tlie  weaUcft  and  oioft  tim- 
orous faiofs  hav^  often  hid  connfori,  when  they  could  have 
l!tt:c  o^-  i!o  confolajion  from  other  marks  propofed  to  them. 
This  ihe  Apoftb  lays  down,  i  John  iii.  14.  Weknoio  that  tot 
have  pajftd from  death  unto  lifc^  becavfe  we  l(yve  the  brethren. 
It  is  net  to  t)C  thought,  that  the  Apofllc  by  the  brethren  ia 
tki5  place,  means  bictbrcn  by  a  coasmon  rctation  to  the  firft 
Adam,  but  to  the  fecond  Adam,  Christ  jESt;s  ;  becaufc, 
however  true  iris,  that  unirtfrfal  bj-nevolence,  a  good-will  to 
the  whole  rzct  or'  mankind,  takes  place  in  the  renewed  foul, 
as  being  a  lively  hnement  of  the  divine  image  ;  yet  ihe  whole 
context  rp.-aks  of  thofe  that' are  the  fons  of  God,  ver.  1,2. 
cUldrcn  of  Gon,  ver.  10.  bornof  GoD,  ve.  9.  diftinguifh- 
ing  bcivijti  the  children  of  God,  and  the  children  of  the 
devil,  ver,  jo.  bctwi;ai  ihefe  that  are  of  the  dfvil,  ver.  8.  fa. 
and  thefe  that  are  of  GoD.  ver.  lo.  And  the  text  itfelf 
comes  in  as  a  reafon  why  <^'C  (hould  not  marvel  that  the 
world  hates  the  brethren, the  childrci*  of  God,  ver.  13.  How 
can  we  marvel  at  it,  feeing  the  love  of  the  brethren  is^n  evi- 
fience  of  one's  having paifed  from  death  to  life?  And  there- 
fore it  were  abfurd  to  look  for  that  lovR  amongft  the  men  of 
ihe  world,  who  arc  dead  lu  trcfpaffcs  and  fins.  They  cannot 
iove  the  brethren  ;  ne  marvel  then  that  they  hate  them. 
Wherefore  it  is  plain,  that  by  brethren  here,  are  meant  brcth-r 
3 en  by  regeneration. 

Now,  in  order  10  fct  this  mark  of  regenfrfation  in  a  true 
)igbt,  confldcr  ihcfe  three  things:  (i.)  This  love  to  the  breth- 
ren, is  a  iovc  to  them  as  fjcb.  Then  do  we  love  them  in  the  fenfc 
of  the  text, when  the  grace  or  image  of  God  in  them,  is  the 
chief  motive  of  our  love  to  them.  When  we  love  the  godly  for 
their  godlmeis, the  faint!  for  their  fanOityor  holincfs;  then  we 
)ove  God  in  them,&  fo  may  conclude, wc  are  born  of  God  : 
for,  tvery  one  that  totetk  htm  that  begat  Joveth  him  alfo  that  isbe- 
gotten  of  lxim,\  John  v.j .  Hypocrites  may  love  faints, on  account 
of  a  civil  relation  to  them  j  becaufc  of  their  obliging  coaverfa- 
tion  ;  for  their  being  of  the  fame  opinion  with  tbcmfclvc*  in 
xcllgious  matters  :  and  on    many   other    fuch  like  accouDtx, 


johether  horn  agcin,  or  not.  171 

whereby  wicked  men  may  be  ieduced  to  love  the  godly.  But 
h^ppy  thcv,  who  canjove  tfacm  for  n3ked  grace  in  them  ;  for 
their  heavco-bprn  temper  and  difpoGtion  ;  wMo  can  p^ckthis 
pearl  cat  cl  a  ^ling-hiU  of  infiramies  in  and  about  them  ;  lay 
hold  on  it,  and  love  them  for  it.  (2.)  It  is  a  love  that  will 
be  given  10  all,  in  whom  the  grace  of  (jOD  appears.  They 
that  love  ore  faint,  becanre  be  is  a  faint,  will  have  love  to  all 
the  fiinfs,  Eih.  i.  i^.  Thfy  v/ill  love  all  v^ho,  to  their  dif- 
cerning,  bear  theiirsige  of  Gt>D.  Ihey  that  cannot  love  « 
gracious  pcjJon  in  r.^gs.but  conEne  their  iovo  to  thcfc  oftheuj 
vho  wear  giv  cloaihing,  have  not  this  love  to  the  brethren i« 
l]»em.  Thtjc  who  can  cotiF.r.e  tlieir  love  ta  a  party, to  whom 
God  has  not  confined  his  grace,  are  foiils  too  narrow  to  ba 
put  airong  the  children.  In  what  points  foevcr  men  ^^r 
from  us,  in  their  judgment  or  wav,  yet  if  ;hey  appear  to  ii^&t 
v/ith  us,  iii  love  to  God,  and  cur  SaviOu  r  Jesus  Christ, 
and  in  bearing  his  irazrc  ;  we  will  love  them  as  bietbreo,  i^ 
ve  ouriclvcs  oc  of  thc'^hcavcfily  family.  And  (^3  }  If  this  lov« 
be  in  us.  the  more  grace  any  p'irfon  appears  to  be  polTclfed  of, 
he  v/ill  be  the  more  beloved  oy  us.  1  he  more  vehcmenily 
the  holy  fire  of  grace  doth  flame  in  any,  the  hearts  of  true 
Chriflians  will  bs  the  more  warmed  in  love  to  thesn.  It  is 
nor  with  tiie  faints  as  with  many  other  men,  who  make  thcm- 
fpJvts  the  ftandSrd  for  others  ;  and  love  tl^m  (o  far  as  they 
think  ihcy  are  like  themfcivcs.  Bm,  if  i^py  fccm  tooui-fliine, 
and  darken  them,  their  love  is  turned  to  hatred  andcnwy  ;  and 
they  cndeavoor  to  dcrtiacl  from  iht*  due  pralfc  of  their  excm-' 
pUry  piety  ;  becaufe  noihing  relif-.eth  wuh  them  m  the  prac- 
tice 9!  religion,  that  goes  beyond  their  own  meafarc.  What 
of  the  life  and  power  of  religion  appears  in  oiberx,  ferves  oa- 
Iv  to  raiic  the  ferpeitine  grudge  in  their  Pl1ar»^^lca)  hearts. -- 
But,  as  for  them  that  are  born  again,  their  love  and  aif-^ioa 
to  the  brethren,  bears  proportion  to  the  degrees  of  the  <iivin« 
image  they  difcernin  them. 

Now,  if  ye  would  improve  thefc  things  to  the  knowlcd^a 
ofvour  ilaie,  I  would  advife  you,  (t.)  To  fct  apart  fome 
lime,  when  /e  are  3t  home,  for  a  review  ofvour  cale,  and  try 
your  ilate,  by  what  has  been  laid.  Manv  have  comfort  and 
clearnefs  as  to  their  fiate,  at  a  fermon,  who  in  a  little  time 
lofe  It  a^aic  ;  bccau'.e,  while  they  hear  the  word  preached, 
they  make  apphcation  of  It  ;  but  do  not  confider  of  ibcfie 
th'ngs  more  deliberately  and  leifurely,  when  alone.  The  ac- 
tion IS  too  ludden  and  fhort,  to  give  lafting  comfort.  And 
it  IS  oftfen  fo  indeliberate,  that  it  has  bid  confcqueeces. — — 
Therefore,  fet  aboKt  this  woik  at  home,  after  f-arneft  and  fc- 
ricus  prayer  to  God,  for  his  help  in  ir.  Complain  not  <^ 
jour.war.t  of  lime,  while  ihe  night  foUqwa  the  bu fy  day  ;  or 


372  Cafei  of  ChrtJlianSy  dmhtin^. 

of  place, while  ihe  fi<  It's  and  ontboufts  arc  robe  got.  (s.}Re* 
new  your  repentance  before  the  Lor  ;>.  Guilt  lying  on  tH< 
confciencc,  unrepenfcd  of,  may  daikcn  all  vour  evidences  and 
marks  of  ^rste.  I;  provokes  the  Spirit  of  grace  tr>  depart  ; 
and  when  he  rocs,  our  light  ceafes.  It  is  not  fit  time  for  d 
flint  to  read  Sis  evidences,  when  the  candle  n  hlowu  oat  by 
lome  confci^nce-woundn^  g'^'^t- 

Lafily,  Exert  the  powers  ot  fh^new  nature  ;  let  the  grac"- 
of  the  divinr  Spiru  ni  ynu,  rfilcover  thcmfelves  by  aQioi;.  t^ 
\t  would  know  whether  ibere  is  a  ficrfd  fire  in  your  breaU, 
cr  rot,  ve  rrriiU  blow  the  co^l  ;  for  ilthough  it  br,  and  br  b 
live-€oal,  yet  if  it  be  unct;r  the  afhcs,  it  will  E;iv'c  yen  no  ligh«. 
.Sci;lc  III  your  hearts  *  fif«n  purpolc,  through  the  gr?cc  that  u 
R  1ST  Jksu  s,  to  comply  wicb  <*very  known  duty,  and 
againft  every  known  fin  ;  having  a  rcadincCs  of  mind  to 
be  ifallruf^cd  in  what  ye  know  not.  If  gracious  fouls  wouM 
thus  manage  their  inq'jiries  into  thciV  fiate,  it  4S  likely  theV 
■^ouldhavc  a  comfortable  ifTue.  And  if_  oiirfrs  would  t;ikc 
furh  a  folcmn  review,  and  maketiial  of  their  ftafe  itnpartiai 
Jv  fiftingibemffives  before  the  tribunal  of  their  own  con- 
Jciciifcs,  they  might  have  a  timcl/  difcovery  of  their  own 
r^ughtinefs.  liat  the  ncglcl  of  felf-cxJi  r.inauon  leaves  moft 
men  under  fad  dcltifions,  as  to  their  Ihte  ;  and  deprives  xtxi- 
ny  faints  of  the  comfortable  Mght  of  the  grace  of  God  xt. 
tneni.  '» 

But  that  I  may  affjid  fome  farther  help  to  true  Chrinians, 
io  their  inquiries  into  their  Hate,  1  fhall  propofe  and  briefly 
anfwcr  fonr^  cafes  or  doubts,  v.'h:ch  rmy  pru'nb!)  hinder  fomc 
J  ej fons  from  the  conwortabic  view  of  their  b-ippy  /late.  The 
children's  bread  niu*t  not  be  with-hc-ld,  tho'  whiicit  is  reached 
to  ihrm,  the  dcffs  Ihoutd  fnatch  at  it. 

Cafe  I.      I  doubt  if   1    be  regenerate,  beciufc  I  kn 
^  »e  prccife  time  of  my  couvcrfion  ;   nor  can  1  tiacc  the    pn'-- 
<  ular  (Icps,  in  the  way  in  which  \\  was  brought  to  pafs.   Anf. 
.  liough  It  js  vcrr  ddirable,  to  be  able  to  give  an  account  •  I 
le  beginning,  a.jd  the  gradnaj  ?dvai-.ccs  0I  the  Loy  D*i  wok 
7»on  our  fouls  as  ioir:c  fainrj  can  djllinaly  do  ;   howbrir.  thi; 
-^.aiioer  of  the  Spirit's  workitigis  llilla  it.yilery  ;  yet    this    r$ 
ot  nt^rtfTuy  to  evidence  the  trtith  of  grace.       Happv  he  lh*t 
ran  fay,  in  this  rafc,  »s  the  blind  man  in  ib^  p»oipel,  One  tAfr.^ 
i  Artpw,  thnt  xvhereas  I  was  bl:nd,  now  i  Jt*".'    Lskeas  when  w«» 
c  fl.imcs,  we  know  ti\ere  is  finr,    though  wc  know  not    ho'v 
when  >t  brgan  ;   fo  the  ttuih  of  gMcc  in  ns  may  b-  diTrprr; 
i,  though  wc  know  not  how,  or  when,  it  was  dropt  n  • 
•  a»tK.     Ifihou  CTtO  peiceivo  rhe    l^Ppv    change,   w 
■  •       '  thv  foul  ;  \\  thoij  fir>deft(Ky  mind  is  • 
lud  JO  comply  with  the  wiH  of  G'>  i*  . 


iheir  Regeneration,  refohecL  ijg 

efpeclally  to  fall  in  with  the  divine  plan  of  falvation  through 
a  crucified  RedecTTier  ;  in  vain  doll  thou  trouble  thyfelf,  and 
refufe  comfort,  becaufe  thou  knowelt  not,  hgw  and  what  way- 
it  was  brought  about. 

Cafe  fi.  If  I  were  a  new  creature,  Cft  could  not  prevail  againft 
me  as  if  doth.  Anf  Thougli  we  muft  not  lay  pillows,  for 
bypocnfes  to  reft  their  heads  upon,  who  indulge  themfelves 
in  their  fins,  and  make  the  doctrine  of  God's  grace  fublcrvi- 
cnt  to  their  lults,  lying  down  contentedly  in  the  bond  of  ini- 
quify,  like  mf  h  that  are  fond  of  golden  chains  ;  yet  it  mud  be 
owned,  the  jnft  man  falleth  feven  times  a-dav,  and  iniquity 
may  prevail  againft  the  children  of  Gon.  But,  if  thou  art 
groaning  undei^thc  weight  of  the  body  of  death,  the  corrup- 
tic»n  of  thy  nature  ;  loathing  tnyfeU'  for  rhe  fins  of  thy  h«art 
and  life  ;  ftriving  to  mortify  thy  lufts;  fleeing  daily  to  the  blood 
of  Ch  r  I  ST  for  pardon  ;  and  looking  to  his  Spirit  for  faacVfi- 
c.ition  ;  though  thou  may  ft  be  obliged  to  lay  with  the  Plalmift, 
Jniquitifs prevail  agoiTiJl  tne  :  Vet  thou  mayft  add  with  him, 
As  for  our  tranfgrejjions  thou  Jh  alt  pur gi  them  cway^Vi.  Ixv.  3. 
The  new  crv^aturc  Uoth  rot  yet  pofTefs  the  hoafe  ^lone  j  it 
dwells  befide  an  ill  neighbour;  numely, remaining  corruption, 
the  relirts  of  depraved  nature.  Thefc  ftruL'sIc  lo^'ether  foT 
the  maftcry  :  Th^  ftej^  Ivjieth  againjl  the  Hpirit^dnd  the  Spi- 
rit againfl  ihefujji,  Gal.  V.  1.  And  fometimcs  corrupfto'n 
prevails,  bringing  the  child  of  GOD  into  captivity  to  the  law 
of  fin,Rom.  vii.  23.  Let  not  therefore  the  prevaiUng  of  cor- 
ruption, make  thee  in  this  cafe  conclude,  thou  art  notie 
of  GciD's  children ;  but  let  it  humble  thee  to  be'thc 
more"  watchful,  and  to  thirft  the  rnore  in^cnfely  after  Jksus 
Christ,  his  blood  and  Spirit ;  and  that  verv  difpofiiion  wiU 
evidence  a  principle  of  grace  in  thee,  which  fe::ks  the  deftruc- 
tion  of  fin,  that  prevails  fo  often  againft  thee. 

Caje  3.  Ifind  the  rhotions  of  fin  in  my  iicarf,  tnore  violent, 
iince  the  LoRi>began  his  work  in  my  fo-sl,  than  they  were 
before  that  time.  Can  this  confift  with  a  change  of  my  nature  ? 
Anf.  Dreadful  is  the  cnfe  of  mant.  who,  after  God  has  had 
a  remarkable  dealing  with  their  Ibuis,  tending  to  their  refor- 
mation, have  thrown  off  all  bonds,  and  have  become  grofly 
and  openfy  immoral  and  jjrofane  ;  as  if  the  devil  had  return- 
ed into  their  hearts,  with  leven  fpirits  worfe  than  himfelf.--— 
All  I  fhall  fay  to  luch  perfohs  is,  that  their  flare  is  exceeding 
dangerous;  they  are  in  danger  of  finning  againft  the  Holy 
Ghoft.  Therefore  let  them  repent,  before  it  be  too  late. — * 
But  if  it  be  not  thus  with  you  ;  though  corruption  is  ftiijin^ 
itfelf  mere  violently  than  formerly,  as  if  all  the  forces  of  hell 
were  raifed,  to  hold  faft,  or  give  back  a  fugitive  j  1  fay,  thefe 
frirrings  may  confin   with  a  change  of  vou'- rart'if.       VC'h'^n 


5J4  Cafes  cf  Chnjl''a7is^  doubling 

the  rcflraint  of  gracp  is  newly  laid  upon  corruption,  it  ii  cp 
uonrer  if  ihis  hfJ  a6ls  more  vii-croifl;  than  before,  warrin/^ 
^g^\l\ii  ihc  law  of  the  inmd,  llc^ai.  vii.  93.  Tae  motions  of 
fin  may  really  be  mofi  violent,  when  a  new  principle  is  bro't 
in  to  caft  it  out.  And,  as  ih>:  fun,  fcndng  its  brains  through 
the  window,  difcovcrs  the  irotes  in  the  houfc,  and  their  mo- 
tioTTS,  which  were  not  feen  btfore  ;  fo  the  light  of  grace  may 
dUcovcr  the  rifing  and  a6liri^i  of  corruptiofi,  in  another  man- 
ner than  ^ver  the  man  faw  them  before  ;  though  rhey  really 
do  not  rife  nor  afl  more  vigoroufiy.  S.n  is  not  quite  dead  in 
the  regenerate  foul,  it  is  but  dyinjr  ;  and,  dying  a  lingering 
dtatb,  being  crucified,  DO  wonder  there  be  great  fi^htrn^s, 
when  it  ii  fitkat  the  ht-art,  ano  (ieaihis  ist  the  door.  Bcfid.-s, 
temptations  may  be  more  in  ii^irabcr,  and  ilrongcr,  whrlc  Sa- 
tan ii  fiiiving  to  bring  you  back,  who  are  cfcripcd,  than  whilfi 
he  endeavored  only  \^  retain  you  :  AJUrye  utreitlnminatfd, 
ye  endured  a  gr(A'[^';hl  oj  oJfi.:dicTis^  'lays  the  Apoftle  to  the 
Hebrews,  chap.  x.  32.  Bat  cau  nbt  away  yoLnc  confidence, 
l^cmember  his  grace  is  fuHicient  for  you  ;  and  the  God  of 
peace  will  bruilc  Satan  under  your  feet  Ihortly.  Phafaoh  ar»d 
hisE^^ptians  never m/ide  fucha  fqrraidableappcarancc  againfl 
the  liraelitfs,  as  at  ^hc  Red-Tea,  after  thty  were  brought  out 
of  Egyp*  ;  but  tlien  were  the  purfuers  ticarefl  to  a  total  over- 
throw, EKod.  xiv.  Let  not  this  cafe  therefore  make  you  x^t 
your  foundations,  but  be  ye  emptied  of  yourfclves,  and  flrohg 
in  the  Lord,  and  in  the  power  of  his  might  ;  and  ye  Ihall 
come  off  viftorious.       • 

ilaje  4  But  when  1  compare  my  l^e  to  God,  with  mv 
Jove  to  ^onie  created  enjoyments,  1  find  the  pulfe  of  my  af- 
feAions,  beat  ftronger  to  the  creature  than  the  Creator.  How 
then  can  I  call  him  father  P  Nay,  nias  I'  thele  turnings  o( 
heart  within  mc,  and  glowings  ot  affeftion  to  him,  I  fomc- 
tjmes  had,  arc  gone  ;  fo  that  1  fear,  all  the  love  I  ever  had 
to  the  Lo  K  D,  has  been  but  a  fit  and  flafh  of  atf'eftion,  fuch  as 
Iivpocritcs  often  have.  Arif.  It  cannot  he  denied,  that  the 
predominant  love  of  the  wcild,  is  a  certain  mark,  of  an  unrr- 
^encraie  Oatc,  i  John  ji.  15.  \J  a  man  love  the  worlds  the  Ivve 
rf  the  bather  is  nut  in  him.  Novenhdcfs,  thefe  are  not  alwayc 
the  (Irougcll  alfettions,  which  aie  mofl  violent.  A  man^s  a(- 
:e6iion  may  be  more  moved  on  fomc  octafioos  by  an  objctt 
that  is  liitle  regarded,  than  by  another,  tkac  is  exceeding!)* 
beloved;  even  as  a  little  brook  fonietimcs  makes  a  greater 
jioife  than  a  great  river.  The  firength  of  our  aflcftions  is  to 
be  nr-aturcd  by  the  firmnefs  and  fixednefs  of  the  root  ;  not  by 
the  violence  of  their  agings.  Suppofe  a  perfon  meeting  with 
a  friend  who  has  been  \uu^  abroad,  finds  his  affeQion  more 
>chcBnrntly  adling  towards  his  friend  on    chat   occaftoa,    ih*» 


ih  eir  R  eg  en  e  rati  o  n,  refolv  cd.  ij,j 

towards  his  own  wife  and  children  ;    will   he    therefore    fay, 
rhat  he  loves  hisftiend  inore  than  them  ?    Surely  no;     Even 
fo,  although  the  Chriflian  mav  find  hirofelf  more  moved  in  hts 
love  to  the  creature,  than  in  his  love  to  God,  yet  he  i%  not 
therefore  to  he  faid  id  love  the  crcaiuremcre  than  God  ;  fee- 
ing love  to  God  is  always  more  f.rjvily  roofed  in   a    gracious 
heart,  than  love  to  any  created  enjoyment  whatfoever  ;  a;>  i'p- 
pears    when    competition     arifcs    in    fuch    a    manner,    that 
the   one   or   the  other  is  to  be  forgone.       V/ould  you   thea 
know  your  caff  ?    Retire  into  your  own  hearts,  and  there  lay 
the  two  in  the  balance,  and  try  which  of  them    weighs    d<y\va 
ihe  other.     Alkthvfelf,  as  in  the  fight  of  God,  whctner  thou 
^ouldft  part  \»ith  Christ  for  the  creature,  or  part  with  the 
creature  for  Ch  R  1ST,  if  thou  wert  left  to  thy  choice    in  trie, 
matter  ?    If  you  find  your  heart  difpofed  to  part  vcith  what   is 
deareft  to  you  in  the  world  for  Ghr  ist,  at  his  call,  you  have 
no  reafon  to  conclude,  you  love  the  creature  more  than  God  ; 
hut  on  the  contrary,  ihat  vou  love  God  mo»-e  than  the  crea- 
■ture  ;  albeit  you  do  not  feel  fuch  violent  motions  in  the  love 
of  Go  1),  as  in  the  love  of  fonoe  created  thin.:»,  Matih.  x.  37.. 
He  that  lovtth  father  or  mother  more  than  ,ne,  ii   not  rvortky   cf 
me.       Luke  xiv.  26.  {/any  man  come  to  rre^  and  hate  not   Ais^ 
father  end 'mother^.— he   cannot   Be  iny  difciple.       From   which 
texts  compared,  we  may  infer,  that  he  who  hates,   a.  e.  is  rea-, 
dy  to  part  with  father  and  mother  for    Christ,    is,   in  our 
t.OR.D's  account,   oce  that  loves  them  lefs   than    him;     and 
not   one   who   love9  father    afad    mother    more     than    bim. 
Moreover   ye  are  to   confider,    there  is    a    twofold   love    to 
Ch  r  1ST.     (i .)  There  is  a  fenfible  love  to  him,  Wtijch  i»  feic 
as  a  dart  in  the  heart  ;  and  makes  a  holy  love-ficknefs   in  th^ 
ibul,  ariCng  eiihe/  from  want  of  enjoymenr,   as  in  the  cafe  o£ 
the  fpoufe.  Cant,  v  8.   /  charge ycu,  0  daughter i  of  JcrufaUrriy 
if  ye  find  my  beloved,  that  ye  tell  him,  that  I  am  fck  of  love  .'% 
or  elfe  from  the  fulneVs  of  ir,  as  in  that  cafe.  Cant.  ii.  5.  Stay  • 
me  wiihfagons,  comfort  me  with  apples  ;  for  I  amfftoflcSe^ 
Thefe  glowjngs  ol   i»lfec^ions,  are   ulnally    wrought  in  young 
converts,  who  are  ordinar»V  maJe  to  fing  in  the  days  of  their 
youth,  Hof.  ii.  14.    W^hilc  the  hre-edgc  is  on  the  ycanj?  con- 
vert, he  looks  on  others  TC[t.'-J  to  be  godlv,  and  not  finding 
them  in  fuch  a  temper  and  oifptfitioa  as  birnfelf,  he   is  reati^/- 
to  cenfure  them  ;  and  think  there  js    far  lefs  religion    in  tha 
world,  than  indeed  there  is.        Bui  when  his  ovn  cup  comrs 
to  fettle  below  the  brim,  and  he  fincft  that  in  himfelf,  whicu 
'  made  him  queftion  the  i^ate  cf  others,  he  is   m.ore  humbled, 
and  feels  tnore  and  more  the    KeccITity  of  daily    recourfe  to 
the    blood    cf  Christ    for  pardon,   and    to   the   Spirit  of 
Christ  forfanc\ifi<:ation  ;   and  thus  glows  dk)WEVfar<if,  ivi 


176  .       Cafc%  of  Chrijliaru,  doviting. 

hamiliafion,  felf-lcaihing,  and  felfdcnial.  (2.)  There  i»  « 
rafior.alJove  icCh  RisT.  which,  without  there  fenllbic!  t- 
ir.oticns  fell  in  vhe  former  cafe,  evidences  iifclf  bv  a  dutiful 
fcgjrri  to  the  divmc, authority  aiMl  comiljtml.  When  cn\t 
bears  fuch  a  love  to  Cii  r  i :  T,  though  the  vchctr.eni  ftirrin^i 
o^  afi>dian  be  waniiug,  yet  be  ib  truly  tender  of  offentiinR  a 
>iracious  God  /endeavours  to  walk  before  him  unio  alVplca- 
Cng  ;  and  j^ieivcj  at  the  heart,,  for  what  \i  difplcafir^  un'O 
bini,  1  John  v.  3.  For  tliii  is  the  love  of  God,  that  we  kftp  his 
cammandmen's.  Now,  ajthou^h  that  fenfiblc  love  doth  non 
always  continue  wiib  vou,  ye  have  nojcalon  to  acco«m  in  a 
hypiicritcal  fit,  w^iilc  the  rational  love  rc-uiaiiis  wfth  yo.i, 
njorc  than  a  faithful  and  loving  wife  needs  qucftion  her  Jove 
to  hrrhufband,  when  her  fondncfs  is  abated.  -  • 

Caje  ^.  The  attainmcHisof  hypocritps  and  apodates  are  a 
tfirror  tome  i  and  come  like  a  (baking  Picrm  on  ine,  when  I 
am  about  to  conclude  ironi  the  niarks  of  grace  which!  'eem  to 
find  in  myfelf,  that  I  ■\n\  in  the  ftatc  of  grace.  Anf.  Thefc 
things  fhould  indeed  ftir  us  up  to  a  mol  ferious  and  inapaifial 
examination 't>f  ourfclves  :  but  ought  not  to  keep  u&  in  .  con- 
tinued fufpenfe  as  to  our  (late.  Sirs,  ye  fee  the  out-Gdc  <>f  hy- 
pocrites, their  dutic»j  their  gifts,  their  tears,  &c.  but  ye  fee  ROt 
abcir  in-fide  :  ye  do  not  difcern  their  hearts,  the  bias  of  their 
fpirjis.  TJpon  what  ye  fee  of  them,  ye  found  a  judgment  of 
dia'iiyr  3s  to  their  Gate:  and  yc  do  well  to  judge  chari<ab1\'i*R 
fiich  a  cafe,  bccaufc  ye  cannot  know  the  fecrctlpiiog*  of  ihcir 
agings  :  But  yc  are  fpeaki  rig, and  ought  to  have  a  jadgrpent  oF 
certainty,  as  to  .your  own  (late  ;  anf  therefore  arc  to,  loo^.in 
to  »hat  part  of  religion,  which  none,  in  the  wo^ld  but  yqui- 
felvt 5  can  difcern  in  yoD  ;  and  which  yc  can  ai  l:ttlc  fee  xtx 
others.  An  hypocrite's  religion  r.iay  appear  far  greater  than 
that  of  a  fincere  foul  ;  bur  t^.at  which  rrakr,'^  the  grcateft  fig- 
lire  in  the  eyes  of  men,  is  often  lead  wortV  !?efrvrc  Gon.  I 
vould  tathtr  utter  one  of  thofe  groans  thr  Apoflle  fpraks  of, 
Rojn.viii.26.  Than  fhcd  Efau's  tears.h/vc  b^,laHii.'s  prophetic 
fpiut,or  the  joyof  the  fiony  ground  hco'ers.  The  fire  that  fhall 
try  every  man's  work  will  try.not  o^  >/l)^t  built  it  is, but  of  what 
loft  it  IS  Cor.iii.13.  Now,yc  rnay  W>€^^  what  bulk  of  religioa 
another  has  ;  Sc  what  tho'  it  br  irjiore  bulky  than  your  own  ? 
God  doth  not  regard  that ;  WAy'  then  do  you  m:»ke  fuch  a 
matter  of  it?  It  is  impolTible^or  you,  without  divine  revela- 
tion, certainly  to  know  o(  v-hat  fort  anofhcr'man's religion  is; 
l)Ut  ye  may  certainly  kju)wwh*t  fort  your  •wn  is.  of,  without 
cxtJttordiuary  revelation  :  otherwifc  the  Apoftle  would  not  ex- 
hort the  faints  tr>  give  /iligence  to  make  their  calling  and  r- 
Jettion  lure,  9  Pet.  i.  10.  Therefore  the  attaituncnts  cfhy 
«ocriics  and  a^oflalc^,  Ciould  not  difiurb  ygu  in  your  itwi)^ 


rati9'Hi  r/folvcd.  i^j 

qviiry  ink)  yout:  own  fh?e.  But  i'U  tell  you  two  thiii^s, 
\*riercin  the  nveancft  (aims  go  beyond  t1?e  mod  refined  h\ - 
pocriies.  (i.)  In  denying  themfelvcs,  renouncing  all  con'a- 
dcrce  in  tbcmieivefj  and  iheir  own  works  acc^uiclcmg  m,,  be- 
ing well-phared  wiihyand  venturing  their  fculs  upon  God'^ 
plan  of  faivaiio'n  thro' ./ks.l  ?    Christ,    Mit.  v.  3.       3k/- 

Jtd  ar»  tkt  poor  injpint,  for  thtirs  is  Zhe  kingdom  of  heaveh . 
And  chap.  ix.  6.  Blrjfrd  is  ht  Q:fi:facv^r Jkall  not  bf  off:Hii : 
in  me.  Phil.  iii.  3.  iytarelke.circimdfion  tvhi&h  worjkip 
God  in  tkcfpirit'^and  rcyjict^  in  Chrtjl  J-fus^   and  have  no  cor- 

Jidence  in  thejl^jh.  (a.)  In  a  real  hatred  of  fin;  being  willing 
to  part  wi:h  evcrv  luii,  w.thout  exception,  and  comply  with 
every  duty  the  Lor  li  makes,  or  Ihail  m?kc  known  to  tbsm, 
Plaj!  cxix.  6..  Then/hdcl  i  not  be  ajkamedy  when  I  kave  TCj^c'd 
■unfo  all  thy.  coinaiandminis.     Trv  yourltlv^s  by  -ihele. 

Cajs  6.   I  Tee  myiclf  fall  fo  far  (hott  of  t;ie    fairus  mention- 

,  ed  in  the  rciibtures,  and  of  fevcral  cxLelkot  perfons  of  my 
own  acquaintance  ;  that,  when  I  look  on  them,  I  hardly  look 
©Ji  inylelf  as  one  of  the  faiTic  family  with  ihein.  A'if.  It  is 
in.-;fed  matter  of  namiiiation,  that  we  gef  not  forward  to  that 
nieafure  of  grace  ano^holinels,  which  we  fee  is  attainable  n\ 
this  life.  This  fhould  make  us  more  vigorouHy  ore  I  j  towards 
ibe  mark  ;  but  furelv  it  is  "from  the  d^vil,  that  weak  Chrif- 
f^ans  make  a  rack  f^or  ihemfelvcs  of  the  aitainrt;ent$  of  the 
Urong.  A'ld  to  yieirl  :o  this  temptation,  is  as  unreafonable, 
a?  for  a  child  to  difpuie  away  his  relation  to  his  fnihcr,  bc- 
cpufe  he  is  not  of  the  fame  llatiirc  with  his  elder  brethren. 
There  are  faints  of  leveral  iizes  in  Christ's,  family  ;  fomc 
fathers,  feme  youn^  men,  and  fome  little  children,  ijoh.n  ii. 

^3'  '4-  ^    ,     . 

Cafe  7.  I  never  r*ad  in  the  w<srd  of  God,  nor  did  I  ever 
know  of  a  child  of  God  Jo  tempted,  and  fo  left  of  God  as  I 
aiinand  therefore  no  faint's  cafe  being  like. mine,  I  cannot  buc 
conclude  I  am  none  of  their  number.  Aaf.  This  objecliofi 
arifes  to  fome,  fjom  their  unacquaintednels  wi;h  the  fcnptares 
and  with  experienced  Chriitians.  It  is  proHtable  in  this  cafe, 
to  impart  the  matter  to  fo.ne  experienced  Chriftiah  friend  ; 
or  to  fome  godly  niinifter'.  This  has  been  a  bleffed  :nean  ot 
peace  to  fome  perfoiis  ;  while  their  cafo,  which  appeared  to 
be  lingular,  has  been  evinced  to  have  been  the  cafe  of  other 
fatnts.  The  fc  rip  tares  give  infia.^cci  of  very*  botridCtcmpta- 
lions,  wherewith  the  faints  have  been  BilHltcd.  Jobwas  temp- 
led to  blafpheme  j  this  was  the  great  ifcing  the  dcvii  aimed  at 
in  the  cale  of  that  faint.  Job  1.11.  He  xuill  cujfe  tJiett.'  thy 
fate.  Chap.  ii.  9.  Curje  God  and  die.  Afaph  was  temptetl 
to  thick  it  was  in  vain  to  be  reli  jious,  which  was  in  elfea  to 
throw  cif  all  rthgioa,  Pfal.  Ix.xiii.    13.     Vtrily  I  have  zUanf^ 


ed  my  heart  in  vain.  Yea,  'Christ  hlmlclf  was  tcmpjted 
to  call  hiniftf^f  down  from  a  pinoarclc  of  the  ten  pic,  and  to 
ii-'orfhlp  «hc  devil,  Mat.  iv.  6.  p.  And  many  of  the  children 
of  Go  D  have  not  only  been  ai:ackcd  Nfvith,  but  have  a6^ually 
yielded  to  very  profs  temptations  for  a  rime.  Peter  denied 
Ch  RiST,  and  curfcd  and  fwoc  that  he  knew  him  not,  M<jrk 
iiv.  ^.  Paul,  when  a  pcrfccutor,  compelled  cveii  the  faints 
to  bUrphemc,  A£ls  xxvi.  lo,  i:.  M-»Dy  ot  the  faiois  cao^ 
from  their  fad  expericrce,  hear  witncff  to  very  f/ofs  tem|5»a- 
tions,  which  hate  aftonifhcd  rhcir  fpirits,  made  their  very  flcfh 
to  tremble,  and  ficVcnf d  their  hodies.  Satan's'  fiery  <fsrt» 
make  terrible  jvorU,  and  will  c^kR  pains  tf>qiench  thetn,  by  a 
vigorous  managing  of  the  (hield  of  faith,  Eph.  vi.  i6.  Some- 
times, he  makct  fuch  defpTiratc  attncks,  that  never  , was  One 
more  put  to  it,  in  running,  to  and  fro  '.Without  intcrmifnon,  to 
I'lencn  the  fire-balls  inct;Tantly  thrown  into  his  hnufe,  by  an 
enemy  dcfignirg  to  burn  the  bcufe  about  bim  ;  than  the  poor 
tempted  faint  is,  to  repel  fatanica!  iniettior-s.  But  thcle  in- 
jtfl'ons,  thefe  horrid  tcmptaiion.^,  though  rhcyare  a  dread- 
ful zfrliclion,  they  arc  not  the  (injof  the  tetnnied  unlcfs  ti|^ 
mske  them  theirs  by  confeniing  to  them.  They  will  be  char- 
ged upon  th*e  tempter  alone,  if  they  be  not  coi  fcntcd  to;  and 
\rtll  no  more  be  laid  to  the  charge  of  the  tempted  party,  thaa 
a  haflaro's  being  laid  down  at  the  chafte  man's  door,  will  fix 
guilt  upon  him. 

But,  fuppofe  neither  minifler  nor  private  Chriftian,  to 
■whom  you  go,  can  tell  you  of  any  who  has  bt-en  in  your  cafe, 
yet  youougHt  net  thcccc  to  infer,  that  your  caie  certainly  is 
fin;^ular,  far  Icfs  to  give  over  hopes  j  for  it  is  not  to  be  thought, 
that  every  godly  tninifler,  or  privatr  chridian,  has  had  the  ex- 
perience of  all  ihc  cafes  a  child  of  Goo  may  be  in.  And  wc 
aecd'  not  doubt,  hut  fome  have  had  diflrc-jTcs  known  orily  to 
God,  ard  their  own  confciencrs ;  and.fo,  too'hers  thefe  dif- 
treffes  are  a*  ifihcy  had  never  been.  Yea,  and  the'  the  fciip- 
tnjit  do  cor.iuin  fn'table  direQions  for  every  cafe  a  child  of 
GrOD  can  be  in  ;  and  tkefe  iilaOratcd  with  a  fufficicnt  num- 
ber of.t^amplca;  >ct  it  is  ret  to  be  imai^incd,  there  are  ia 
the  fcriptures,  perfc^i  inOances  of  every  pariicjlaf  cafe,  ioci- 
df  ni  to  the  lain:*.  Therefore,  houbcit  you  cannot  find  an 
.'nfhncf  of  vour  Ci«fc  in  the  (criptures;  yet  bring  vour  cafe  to 
it,  and  you  (h.-ll  fir.(i  fu>able  reinrdif  j  prefcr;bcd  there  for 
it.     And  fludy  rather  to  make  ufe  of  Cmk  isr  for  yojr  cafe, 

Mvho  has  falvc  for  all  forts;   thsT  To  know  if  ev.-- " 

yonr  cafe.     Though  our  fbould  [hew  yoj  a:i  i: 
cafe,  in  an  njido^ibted  faiot  :  yet  none  coi:li  pr^ 
ccrtairilv   give  vcu   eafe  :  for  a  fcnipulous   en;' 
nadiiy  find  cut  feme  dirftrcucc.  And  if  fiothii-^ 


their  Refenerai'on,  refolved,  179 

Confornnity  of  another's  cafe  m  vours,  will  fatisfy,  it  will  be 
hard,  if  not  ^mo'^nible  lo  ratTsfv  vou.  Foi  it  i«  with  peoples 
cafes,  as  with  their  natunil  fjce« ;  tho*  the  faces  of  all  mea 
are  of  one  make,  and  fonie  are  fo  vcrv  li^e  ot^-Vs,  thjrt  at  firft 
view  we  ?rc  rcadv  to  take  them  for  the  fame ;  yet  if  you 
view  them  more  accural'  ly,  vou  will  fee  fo-nethingin  every 
face,  diflinguifning  it  fro  ii  all  others,  thouah  pofTibly'you 
^annot  tell  what  it  fs  :  Where fo'e  I  conclude,  that  if  vou  can 
tind  in  yonrfclves  the  marks  of  regeneration,  propoted  to 
you  from  the  word;  vou  ought  to  conclude,  yon  arc  in  the 
llate  of  ^race,  though  your  cafe  were  fiogular,  which  is  indeed 
tinlikelv. 

C.7/e  'a/if  The  afflittions  T  meet  with  are  ftranje  and  unu- 
foa!.  I  doubt  if  ever  a  child  of  Gi»£>,  was  trvftcc.  with  fuch 
difpenfations  of  providence  as  I  am.  yin/.  M  ich  of  what  was 
faid  on  th  ■  preceedin^  cafe,  may  be  helplul  in  this.  Ho- 
ly Job  was  alfmlted  with  this  temptation,  Job  v.  i.  To 
which  of  the  faints  wilt  thou  turn  f  But  he  rejccl'^4  it,  and 
held  r<i<t  his  integrity.  The  Apollle  fuppofeth  Chriftians 
inav  be  tempted  to  think  ftrange  concerning  the  fiery  trial, 
1  Pet.  \r.  12.  But  thev  have  n?<-d  of  lar>;er  experience  than 
Solomon's  who  wiU  venture  to  fav,  Stt  I  this  is  nrw,  Eccl.  i. 
10.  And  what  though,  in  refpetl  of  the  outward  difpenfa- 
tions of  providence,  it  haopen  to  you  according  to  the  work 
of  the  wicked  ?  You  mav  br  juft  notwitbftaruiing,  according 
to  Sofomon'sobrerve,  Eoclel.  viii.  14.  Sometimes  wetravel 
in  ways,  wheie  we  cannot  perceive  the  prints  of  the  foot  of 
man  or  bcaft  ;  vet  we  ca.jnot  from  thence  conclude,  that  there 
v/as  never  anv  there  before  us  ;*fo  albeit  thou  canfl  not  per- 
ceive the  footOeps  of  the  flock  in  th^  wav  of  thine  i»fHl£iion, 
thoM  muft  not  therefore  conclude,  tWou  an  the  F.rft  that  ever 
travelled  that  road.  But  what  if  it  were  fo.  that  thou  wert  in- 
deed the  firft  ?  Sotne  faint  cr  other  behoved  to  be  theiidf, 
in  drinking  of  each  bitter  cup  the  roft  hiv- drank  of.  What 
warrant  have  you  or  l.-to  limit  the  holy  O^^.e  of  Ilrael  to  a 
trodden  path,  in  his  difpenfations  towards  u«  ?  Thy  way  is  in 
the  fa,  and  thy  path  in-  the  great  wcters  ;  and  thy  foo^feps  are 
not  known  ,.V{?L\.\\\y\\.  19.  IfihcL<)RD  fhould  carry  you  to 
heaven,  by  fome  retired  road,  and  !e(  vou  in  at  n  back-door, 
fo  to  fpeak  ;  you  would  have  no  ground  to  complain.  Learn 
to  allow  fovereignty  a  latitude  ;  beat  your  duty  ;  and  let  no 
aHlifiiows  caft  a  vail  over  anv  evidences  you  otherwiCe  havfc 
for  voiir  being  in  the  ftate  of  wrace  ;  for,  A"^'  mav  hneweth 
either  their  love  or  hatred,  hy  all  that  is  before  fh;m,  Eccl.  ixi. 
U.^n:  II.  Yc  that  are  ftrangers  to  this  n^'v  birth,  be  con- 
vinced o(  the  ahfoiufe  necefliry  of  it.  Are  all  in  the  ftate 
of  grace  born  again  ?  Then  V5  have  neither  part  nor  lot  in  it.wh* 


i8b        The  ^>t'jj(  J  oj 

arc  not  born  aj^ain.  I  rnuft  tell  ynu  in  the  words  of  our  Lo  r  r> 
and  Saviour,  and  O  (hat  he  would  fpeak  them  to  your  hrartt, 
Yc  muft  be  born  again,  John  iii.  7.  And  tor  your  convidion, 
confidcrthefe  few  things. 

Firfi^  Regeneration  is  abfolutelv  ncceffiry  to  qualify  voti 
to  do  any  thing  rcallv  good  and  acceptable  to  God.  While 
you  are  not  born  a:;ain,  your  bell  works  are  bit  gliftering  iins  ; 
for  though  the  matter  of  them  is  good,  ihcv  arc  quite  mancd 
in  the  inakiog.  Confider,  (i.)That  without  icjcneration 
there  is  no  faith  ;  and,  IVuhout  faith,  it  is  i'Ttpoffibk  to  pteaft 
Grd,  Hel.  xi.  6.  Faith  is  a  vital  act  of  the  ncw-boru  foul. 
The  £vangclift,  (hewing  (he  different  entertainment  our 
LoRiy  Jjisus  had  from  different  perfons,  fome  leceiving 
hiin,  fome  rejtftin?  him,  points  at  rgenerating  grace,  as  the 
true  ril^  of  that  differ<*nee,  without  which  never  one  would 
liave  received  hi:n.  He  tells  us  that  as  many  as  received  him, 
were  y?efe  which  were  born  of  God,  John  i.  1 1,  12,  13. 
Unrcgencratc  men  may  prefume,  but  true  faith  they  connot 
have.  Faith  is  a  flower  that  grows  not  in  the  field  of  nature. 
As  the  tree  cannot  grow  without  a  root,  neither  can  a  man  be- 
lieve, without  the  new  nature,  whereof  the  principle  of  bc- 
teving  is  a  part.  (2  )  Without  regeneration,  a  man's  works 
are  dead  \\MDrks.  As  is  the  principle,  fa  muft  tne  effx:£l$  be  : 
if  the  lungs  be  rotten,  the  breath  will  be  unfavoury  ;  and  ke 
who,  at  beH,  is  dead  in  fin,  his  works,  at  heft,  will. be  but  dead 
works.  Unto  them  that  are  d^fHtd  and  unbelicvin-r^  is  nothing 
puje — being  abominable  and  difobedunt ;  and  unto  every  good 
work,  reprobate^  Tit.  i.  15,  16.  Could  we  fay  of  a  man,  that 
he  is  more  blamclefs  in  his  life,  than  any  other  in  the  world; 
that  he  macerates  his  body  with  fading ;  and  has  made  his 
knees  as  horns  with  conMnual  praying;  hut  he  Is  not  born  a- 
^ain  :  that  exception  would  mar  all.  As  if  one  fhouU  fay, 
There  is  a  well  proportioTicd  body,  but  the  foul  is  gone  ;  it  is 
but  a  dead  lump.  This  is  a  melting  confideration.  Thou 
doft  many  things  materially  good,  but  God  faith,  All  thcfe 
things  avail  not,  as  long  as  I  fee  the  old  nature  reigning  in  the 
man.  Gal.  vi.  15.  For,  in  Jefu%  Chrijl,  ntithfr  circumcifion 
mvaileth  any  things  nor  uncirrumdjion,  but  a  new  cttature. 

If  thou  art  not  born  again,  ft.)  All  thy  reformation  is 
raught  in  the  fight  of  God.  Thou  haft  fliut  the  door,  bu« 
the  thief  js  flill  in  the  houfc.  tt  may  \>r  thou  art  not  what 
©nee  thou  waft,  yet  thou  art  not  what  thou  raulR  be,  if  ever 
thou  fceft  heaven  ;  f«^  Except  a  man  be  bom  again,  kt  cannot 
fee  the  kingdom  of  God,  }o\iv\  iii.  3.  fs  )  Thy^rayers  are  aa 
abomination  to  the  Lord,  Prov.  xv.  8.  It  may  be,  others 
admire  thy  fcrioufncfs  ;  thou  cricftas  for  thy  life  :  but  Goo 
•ccouuu  of  ihc  opening  of  tby  mouib,  as  one  would  j'-'-^Mnf 


Th€  N  cejfily  of  Regenrration .  i  ^ i 

of  the  opening  of  a  grave    f':H    of  rotennefs,    Rom.    \n.  i;^. 
Their  threat  is  an  open  ffpukhre.      Otiieis    are  alfctled    with 
thy  pravers.  which  ieem  to  tbem  as  if  they  woul^  rend  the  hea- 
vens ;  but  God  accounts  t'lem  a»s  the  howling  of  a  dog  \They 
have  not  cried  unto  me  with  their  hcdTt,  uhcn  they  hm^lcd  upcn 
their  btdsy  Hofvii.  14.     Oihers  take  thee  for  a  wrcftler  and 
prevailer  with  Gob  ;  Hut  he  can  t;>ke    no  delight  in  thee  nor 
thy  prayers  neither,  Ifi.  Ixvi,  3.     He  that   killeth  an  ox,  as  if 
hi  Jliw  a  man  :  he  that/acr/ficcth  a  lamh,  as  if  he  cu^  off  a  dogs 
neck  ;—he  that  burneih  inc-.nfe^  as  if  he  bleffcd  an  idol.     \Vliy 
that  ?   Bccaufe  thou  art  vet  la  the  gall  of  bicteniefs  and  boijd 
of  iniquity.     (3.)  All  thcu  haft  done  for  Gop,  and  his  caufe 
in  the  world,  thoush  it  n.ay   be    followed  wWh    tcmijoral  re- 
wards, yet  is  loft  as  to  divine  acceptance.     This  is  clear  from 
the  cafe  of  Jehu,  who  was  indeed  rewarded    with  i  kingdom, 
for  his  executing  Hue  vengeance  ujion  the  houfe    of  Ahab,  a* 
being  a  work  good  for   tlie   matter  of  't,  bccaufe  it  was  com- 
manded of  Go  d^  as  you    mav    fee,    2  Kings  x.    J3.     Yet  he 
was  punilhcd  for  it,  in  his   pofterify,  becaufe  he  did  it  not  in  a 
right  manner,  Hof.  i.  4.     /  wiU  avenge  the    blcod    of  Jezreet 
upon,  the  houfe  of  J-hu.     God  looks  mainly  to  the  heart    }  and 
if  fo,  truly  albeit  thy  outward  appearance  be   fairer  than  th<it 
of  many  others,  yet  the  hidden  man  of  thy  heart  is  lo'hfoiTie  5 
thou  looked  well  before  men,    but    art  thou,  as   Mofes  wa^, 
fair  to  Gtd,  as  the  margin  hath  it,    Afls  vii.    20.     O  vvhat    a 
difference  is  there  betwixt  the  characters  of  Afa    and  Amazi- 
ah  :  The. high  places  rvrrt  not   removed  :  neverthelejs,  Afa  his 
heart  was  perfed  with  the  Lord  all  his  da\s.\    Kings  xv.    ^^, 
Amaziah  did  that  rvhich  zoas  ri^t^ht  in  ihefght  of  the  Lard,lnif. 
not  with  a  per/eH  heart,  2  Chron.  xxv.  2       it  mav  be,    ihrti 
art  zealous  againft  fin    in  others,   and   doft  admohifh  them  to 
their  duty,  and  reprove   them  for    their    fin  ;  and    they   hate 
thee,  bec^ufe  thou  doft  thy  duty  :  But  I  mufttcll  thee,  Goi> 
hates  thee  too,  becaufe  thou  deli  it  not  i«  a  right  manner;  an«i 
that  thou  canft  never  do, whilft  thou  art  not  born  again.   Lafhy 
All  thy  ftruggles  againft  fin,    in  thine  own  heart  an'^  liF-,  a  c" 
naught.     The  proud  pharifee  afflicted   his  body  with  facing, 
and  God    (truck  nis  foul,  in  the  meantime,    with  a  fenfenci 
of  condemnation,  Li:ke  xviii.     Balaam    flruggkd    w'«h    hi« 
covetous  terfcptr  to  that  degree,  that  though  he  loved  rhe  w«- 
ges  of  anri^^teoufnefs,  yet  he  would  not  win  the '.n  by  curfing 
Ifrael  ;  but  he  died    the  death  of  the   wickea,    Numb,  xvxi- 
^.y    All  thou   di>fl,   while    in    an    unregenerate   ftare,   h  for 
♦byfelf ;  and  therefore  it  will  fair  with  thee. as  wi^h  a   fubjepi 
who,  h.iving  reduced  the    rebels,   put  the  c"«wn  on   his  ow* 
head  i  aod  therefore  loofeib  all  his  ^ood  fervice,  and  \'s  hcui 

tCQ. 


i82  TJu  Nec^JfUy  of  Regeneration. 

ObjeS.  If  it  be  thus  wiih  us,  then  wc  need  never  pe»rorin 
any  religious  duty  at  all.  A^f.  The  conclufion  is  ooi  juft. 
No  inability  of  thine  can  lool'e  thee  from  the  duty  God's- 
law  lay«  on  ihee  :  and  there  i$  lefs  evil  in  thy  doing  thy  du- 
ty, than  there  15  in  the  omitting  of  it.  But  there  is  a  mids  be- 
twixt oinitting  of  duty,  &  the  doiiic  of  it  as  thou  dofl  it.  A 
man  ordereth  mafon*  to  build  a  houfe,  if  they  quite  nrglc£\ 
the  work,  that  will  not  be  accepted  ;  if  they  fall  on  and  build 
upon  the  old  rotten  foundation,  neither  will  that  plcafe,  bat 
they  mult  raze  the  old  foundation,  and  build  on  firm  ground  : 
Go  thou  and  60  likewifc.  In  the  meantime,  it  is  not  in  vain 
for  thee,  even  for  thee,  to  feek  the  Lord;  for  tho'  he  regard* 
thee  ror,  yet  lie  may  haverefpc6l  tobisown  ordinance,  and  do 
thee  good  thereby,  as  was  faid  before. 

Second/y^  Without  regeneration  there  is  no  communion' 
with  God.  There  is  a  fccletv  on  earth,  whofe  fellowlhip  i» 
with  the  Father  and  vrith  the  Son  j£sus  Cii  r  isr7  1  Johnt 
1.5.  But  out  of  ihat  (octety  all  the  unregenerate  are  exclu- 
ded ;  for  they  are  all  enemies  to  God,  as  yc  heard  before  at 
large.  Now,  Can  two  walk  togtthcr^  except  thi'y  it  agreed  f 
iimos  iii.  3.  They  are  all  unholy  ;  and,  Wiiat  communioa> 
hath  light  with  darkncfs-Chrijl  with  Belial  ?  2  Gor.  vi.  i^ 
15.  They  may  have  a  fhew  and  femblance  of  holinefs,  but 
they  arc  llfangers  to  true  holinefs,  and  iheiefore  without 
God  in  the  world.  How  fad  is  this  cafe,  to  be  employed  in 
religious  duties-,  but  to  have  no  fellowlhip  with  God  ia 
them  !  Ye  would  not  be  content  with  your  meal,  unlefs  it  fed 
you;  nor  with  your  clothes  unlefs  they  kept  you  warm  v 
iAnd  how  can  vou  fatisfy  yourfclvcs  with  your  duties,  while 
fiiey  are  not  efFeftual  to  your  communion  with  Go  d  ? 

Thirdly^  Regeneration  is  abfolutely  necefTary  to  qualify 
you  for  heaven.  None  goto  heaven  but  they  that  are  made 
meet  for  it.  Col.  i.  i«.  A«  it  was  with  Solomon's  temple, 
1  Kings  vi.  7.  fo  it  is  with  the  temple  above.  It  is  built  of 
ftonc,  made  leaHy  before  it  is  brr  ught  thither  ;  namely  of 
lively  fiones,  1  Pet.  ii.  5.  wrought  for  the  fame  thing.  2  Cor. 
V.  5.  for  they  cannot  be  laid  in  that  glorious  building,  juft  as 
they' came  out  of  the  quarry  of  depraved  nature  :  Jewels  of 
gold  arc  not  meet  for  fwine,  and  far  lefs  Jewels  of  glory  for 
unrenewed  finncrs.  Beggars  in  their  rags,  are  not  meet  for 
lings  houfes  ;  nor  finners  to  enter  into  the  Kii»g*s  palace, 
withoutthc  raimentof  needle-work,  Pfal.  xlv.  14,  15-  What 
vife  man  would  bring  fifties  out  of  fhe  water  to  feed  in  his 
neadow  ;  or  fend  his  oxen  to  feed  in  the  fca  f  Even  as  litilc 
»re  the  utJregencratc  meet  for  heaven,  or  ii  heaven  ojcct  for 
them.  It  would  never  be  Itkrd  hy,  them. 


Tht  Nccejfity  of  Regeneration,         i^g 

The  unregene rate  would  find  fault  with  heaven  on  feveral 
accounts.  As  (i.)  That  it  is  a  ftranRe  country.  Heaven  is 
the  renewed  man's  native  country  :  Kis  Father  is  in  heaven  : 
his  mother  is  jerulalem,  which  is  above,  GA.  iv.  ftS.  He  \% 
born  from  above,  John  iii.  3.  Heaven  is  his  home,  2  Cor.  ^ « 
] .  Therefore  he  looks  on  himfcif  as  a  ftraneer  en  this  earth, 
and  his  head  is  homeward,  He'b.  xi.  16.  7h()  dcfac  a  beiUt 
country,  that. is^  an  heavenly.  But  the  unregenerate  man  is 
the  man  of  the  earth, Pfal.  X.  i8.  written  in  the  eaich,  Jer, 
xvii,  13.  Now, home  is  home,  be  it  never  lo  homely  ;  there- 
fore he  minds  earthly  things,  Phil.  iii.  19.  There  is  a  pec^* 
liar  fweeincls  in  our  native  foil,  and  hardly  arc  men  drawn 
to  leave  it,  and  dwell  in  a  flrange  country.  In  no  cafe  doc* 
that  prevail  more  than  in  this  ;  for  unrenewed  rata  would 
quit  their  pretenfions  to  heaven,  were  it  not  that  they  fee 
they  cannot  make  a  better  of  it.  ('2.)  There  is  nothinj 
there /sf  what  they  delight  mod  in,  as  moft  agreeable  to  the 
carnal  heart,  Rev.  x\i.  27.  And  there Jkall  tn  no  wife  enter  in<- 
io  it^  any  thing  that  dejileth.  When  Mahomet  give  out  par- 
adife  to  be  a  place  of  fenlual  delights,  his  religion  wai  gree- 
dily epiibraced  ;  far  that  is  the  heaven  men  naturally  chufe. 
If  the  covetous  man  could  get  bags  full  of  gold  there,  and 
ihe  voluptuous  man  can  proinife  himfelf  his  fenfual  delights 
there  ;  they  might  be  reconciled  to  heaven,  anJ  meet  for  it 
tcio  :  but  fince  it  is  not  fo,  tho'  they  may  utter  fair  words  a- 
bout  it,  truly  it  hasJiitle  of  their  hearts.  (3.)  Every  corner 
there,  is  filled  with  that  which,  of  all  things,  they  have  the 
lead  liking  to  ;  and  that  is  holinc^i',  true  holinefs,  pcrfetl  ho- 
linefs.  Were  one  that  abhors  fv^ '.hc'i  flefh,  bidden  to  a  feaft 
where  all  the  dilhes  were  of  that  fort  of  meat,  but  varioufly 
prepared  ;  he  would  fina  fault  with  every  difu  at  the  table, 
notwithftan^lng  all  the  art  ufed  to  make  them  palatable.  -  It 
is  true,  there  is  joy  in  heaven,  but  it  is  hclyjoy:  there 
are  plcafures  in  heaven,  but  they  are  holy  pieafures  :  there 
are  places  to  (land  by  in  heaven,  but  it  is  holy  ground.  That 
holinefs  that  cafts  up  in  every  pUce,  and  in  every  thing  there, 
would  mar  all  to  the  unregeneratc.  (4.)  Vv'^ere  they  carried 
thither,  they  would  not  only  change  their  place,  which  would 
be  a  great  heart-break  to  them  ;  but  they  would  change  their 
company  too.  ^raly  they  would  newer  like  the  corr.pany 
there,  who  care  not  for  communion  with  Goo  here.;  nor 
value  the  -fellowOiip  of  his  people,  at  lead  in  the  vitils  of 
practical  godlinefs.  Many  indeed  nix  themfelves  vnth  the 
godly  on  earth,  to  procure  a  name  to  themfelves,  and  to  cov 
er  the  naughtinefs  of  their  hearts  :  but  tha.t  trade  could  not 
lie  managed  there.  (5.}  They  would  never  like  the  eaiplny- 
meiit  of  heaven,  they  care  fo  little  for  it  now.     The  bulinel# 


T54         TkeNecrJJity  of  R  generation, 

<jf  ilie  faints  iberc,  would  \}t  au  intolerable  burden  to  them, 
Iceing  it  u  not  agreeable  »o  iheir  nature.  To  be  taken  up  in 
beholding,  admiring,  &.  praifiug  of  hi»n  that  litteth  upon  the 
thrortc,  a- "d  o^ibc  Lamb,  would  be  work  unfuiiable,  and 
theicfofc  utifavoury  to  an  UY<^ncwed  foul.  LnJlLy^  They 
v'Ould  find  this  tault  with  it,  that  the  whole  is  of  cyerlafti<iig 
continuance.  This  would"  be  a  killing  ingredient  in  it  to 
them.  How  would  fuc^  as  now  account  the  fabbaih-day  a 
Vuiden.  brook  the  celebrating  of  an  cvcrlafling  fabbath  in  the 
hc?ve!is"?  . 

Z3/?/y,  Regeneration  IS  abfolutely  nccefTary  to  your  being 
aomitred  into  heaven,  John  iii.  3.  No  heaven  without  it. 
Though  cat  nal  men  could  d-jeft  all  thcfe  things,  which  make 
heaven  fo  unfuitable  For  them,  yet  God  will  .never  fufFer 
th^m  10  comd  thither.  Therefore  born'Sgain  ye  mud  be  ;elfc 
ye  fha.l  ucver  fe/*  heaven,  ye  (hall  periih  eternally.  For  (t.j 
r  here  IS  a  bjl!  of  wxtlufion  J^ainft  )Ouin  the  coiift  of  heaven, 
and  againft  all  your  fort  ;  Lxc^l  a  man  he  born  agnin,  he  can- 
not Jce  the  kingdom  of  God,  i  John  iii.  3.  Here  is  a  bar 
Xefore  you,  that  men  and  angels  canrot  remove.  And  to 
Lope  for  heaven,  over  the  belly  pi  tb.s  pc:cmpiory  fentence, 
)5  to  hope  God  will  recal  his  word',  and  fac/ifice  his  truth  . 
and  faithfulnefs  to  your  fafcty;  which  is  infinitely  more  thai' 
to  hope' the  earth  fhal.l  be  for  Taken  for  you,  and  the  rock  re- 
moved out  of  his  place.  (2)  There  is  no  holinefs  without 
yegeneraiion.  It  is  the  new  man,  which  is  created  in  true  ho-  • 
lincfs,  Eph.  iv"  24.  And  no  heaven  without  holinefs;  for, 
JVilhout  holimfs  nd  -manjhatljrelhe  Lord^  Hcb.  xii.  14.  Will 
the  gates  of  pearl  be  opened,  fo  let  v\  tlbgs  and  fwine  ?  No  ; 
their  place  is  without,  Rev.  xxii.  15.  Gou  will  not  ad- 
mit fuch  into  the  holy  place  of  comniunion  with  him  here  ; 
i-nd  will  he  admit  them  into  the  holieft  of  all  hereafter  ? 
^Vill  he  take  the  children  of  the  devil,  and  give  them  to  fit 
vith  him  in  his  throne  ?  Or  will  he  bring  the  unclean  into 
the  city,  whofe  ftreet  is  pure  gold  ?  Be  not  deceived,  grace 
and  glory  arc  but  two  links  of  one  chain, ';rhich  God  has  join- 
ed, and  no  man  (hall  put  afundcr.  None  zxt  traufplanted  in- 
to the  paradife  above,  but  out  of  the  nurfery  of  grace  below. 
If  ye  be  unholy  while  in  this  world,  ye  will  be  forever 
inilerablc  in  the  world  to  come.  (3.)  All  the  unregenerate 
are  without  Christ,  and  therefore  having  no  hope  while  in 
that  cafe,  Eph.  ii.  12.  Will  Ch  Risr  prepare  manfions  of 
clory  for  them,  that  refufe  to  receive  him  into  their  hearts  ? 
Nay  ;  rather,  will  he  not  laugh  at  their  calamity,  who  iiovr 
i -t  ar  nought  all  his  counfel  t*  Prov.  i.  C5,  26.  Laflly,  Thetc 
js  an  infallible  conncdion  betwixt  2t  finally  unregenerate  ftaie 
Sc  dananationyrifing  from  the  nature  of  the  things  themfeWcs  ; 


The  Necejfliy  of  RegcnerahQii.  185 

and  from  the  decree  of  heaven,  which  is  fixed  and  unmovea* 
ble  as  mountains.  Johniii.  3.  Rom.  viii.  6.  To  be  carnally 
minded  is  death.  An  unrcgenciate  ftateishcll  iW^^«  t>ud.  It 
is  eternal  dettruclion  in  err.bryo  ;  growing  daily ,^ouoh  tboa 
doft  not  difccrn  it.  Death  is  painted  on  many  a  fair  face,  in 
this  life.  Depraved  nature  makes  men  meet  to  be  partake-s 
of  the  mhentarice  of  the  damned,  in  uttei  darkrefs.  (|.)  The 
heart  of  ftcne  within  thee  is  a  finking  weight  ;  as  aftone  natu- 
rallv  goes  downward,  \o  the  hard  flony  heart  tends  downward 
to  the  fottomlcfs  pit.  Ye  are  hardr^ed  a^ainft  reproof ;  tho* 
ye  are  told  vour  danger,  vet  you  will  net  fee  it,  ye  will  notbc- 
lievejr.  But  remember,  that  the  confciertce  its  being  leaied 
with  a  hot  iron,  is  a  fad  prcfagc  of  everlaftmg  burnings,  (a.) 
Your  unfruitfulnefs  undtr  the  means  of  prace,  fits  you  tor  the 
ax  of  God's  judgmei.ts,  Mat.  iii.  \q.  Every  tree  tha!  brings 
tt/i  not  Jnrth  good  fruity  ii  kezvn  down  and  cajl  Lr-to  the  Jire, 
The  Withered  branch  is  fuf  I  foi-  the  fire,  John  xv.  6-  Trem- 
ble at  this  yc  dcfpifcri  of  t+iegofpel  ;ifyc  be  not  thereby  made 
jnect  for  heaven,  ye  will  be  like  the  barren  grmind,  iieartng 
briers  and  ihorns,  nigh  unto  curfing,  whofe  end  is  to  be  bur- 
ned, Hv^b.  vi,  S.  (3.]  The  bcUilh  difpofitioD  of  mind,  which 
difcovers  themfelvcs  in  profanity  of  life,  tit  the  guilty  for  the 
regions  of  horror.  A  profane  life  will  Lave  a  miferab'c  end, 
Tkey  which  do  fack  things,  Jhall  not iffherit  the  kingdom  cj  God, 
Gal.  V.  19,  20,  21.  Thiiik  on  this,  yc  prayerlelspcrfons,  ye 
mockers  of  religioa,  ye  curfcrs  and  fwcarcrs,  )C  unclean  and 
unjuft  perlons,.who  have  not  fo  much  as  moral  honefly  to 
keep  you  from  lying,  cheating  and  dealing.  What  fort  of  a 
tree  think  ye  ii  to  be^  upon  which  thefe  fruits  grow  ?  Is  it  a 
tree  of  righieoufncrs,  which  the  Lord  hath  planted  p  Or  if 
it  not  fuch  an  one  as  cumbers  the  ground,  which  God  will 
pluck  tip  fpr  fuel  to  the  fire  ot  his  wrath  ?  (4.J  Your  being 
dead  m  fin  rnakcs  you  meet  to  be  wrapt  in  flames  of  brim- 
flone,  as  a  winding  (beet  ;  and  to  be  buried  in  the  bottomlefs 
pit,  as  in  a  gr?ve.  Great  was  the  crv  in  Egypt,  when  4hc 
fir  ri-born  in  each  family  was  dead  :  but  are  there  not  many 
families,  where  ail  are  dead  together  ?  Nay,  many  there  are, 
who  are  twice  dead,  pluckeid  up  by  the  roots.  Sometime,  in 
their  life,  they  have  been  rouzed  by  apprfhenfions  of  death, 
and  its  confcquences  ;  but  now  they  are  fo  far  on  in  their 
way  to  the  land  of  darknefs,  that  they  hardly  ever  have  the 
leaft  glimrtiering  of  light  from  heaven.  {5.}  The  daiknef* 
of  your  minds  prefageth  eternal  darknefs.  O  the  horrible 
isynorance  feme  are  plagued  with  :  vvhile  others  who  have  got 
fome  rays  of  morning  light  into  their  heads,  are  utterly  void  of 
fpiritual  light  in  their  hearts  !  If  ye  knew  your  cafe,  ye  would 
crv  out,  Oh  daiknefsl  darknefs!  darkncf*  making  way  for 


i86       r/u-.,..,,,,, ., 


the  blacknefs  of  darknefe  for  cvtr  !  The  face-eoveriug  is  up- 
on you  dirtady,  as  contlejiincd  peiCoitJ.  ;  fo  near  arc  yc  to  ey* 
eilalhng  duniocTs.  Ii  is  only  jKsUbCwKUsr  who  can  fiop 
•he  .execution,  pull  the  napkin  off  the  face  ofthc  condcinne4 
»alcfa6ior,  and  pnt  a  paidon  in  his  hand,  Ifa.  xxv.  7.  And 
he  will  dejlroy  in  this  ■'noi/p'ain^  ike  face  of  the  covering  cajl 
over  ail  peopUf  i.e.  Thr  fact-covcting  caft  over  the  condem- 
ned IS  in  Haman's  cafe.  Eftjxcr  vit.  B.  As  the  word  went  out 
oftheking^s  mouthy  they  covered  Haman's  Jace.  Laftly,  The 
chain*  of  darknefs  vc  are  bound  wiii>  in  the  pn(on  of  your  de- 
praved Hate, iia.  1x1.1.  Ills  you  fo  be  caft  into  the  Jjurnin^  fiery 
furnace.  Ah  inilcrablc  men!  Someumcs  ibetr  confcienccs 
iiir  within  th?-4n,and  they  begin  to  think  of  i«incnduig  their 
vays  3ut  alas  !rhcy  are  in  chains,  they  ca.inot  do  it.  They 
are  chained  by  ibe  heart  ;  their  luUs  cleave  fo  ^.i^  to  them, 
that  thcv  cannot,nay,  ihey  will  tioi  Ihake  iheno  oti.  7'hus  you 
fee  whni  affinity  there  is  betwixt  an  unrcgcnerate  flate, 
and  the  ftatc  of  the  damned,  the  ftate  of  abfolutc  and  irrc- 
tricveable  mitcry  ;  be  convinced  then,  that  ye  tnuft  be  born 
?gain  :  put  a  high  value  on  the  new  birtb,  and  cagarly  dc« 
Ore  it.     =   V  * 

The  test  tells  you,  that  the  word  is  the  feed,  whereof  the 
new  creature  is  formed  ;  therefore  take  hcttl  to  it  and  enter- 
tain ii,  for  it  is  your  )jfc.  Apply  yourielvcs  10  \he  rcadiiig 
pf  thefcripfure.  Ye  that  cannot  read,  caufc  others  read  it  to 
you.  Wait  diligently  on  the  preaching  of  the  word,  as  by 
divine  appointment,  the  fpecial  nieanof  converfion  :  For  it 
pl'.afcd  God  hy  the  foolifintfs  of  preiaching,  tojavethem  that  be* 
iieve,  1  Cor.  i.  21.  Wherefore  caft  not  yourfelvcs  out  of 
Christ's  way  j  rejc6l  not  the  means  of  grace,  left  yc  be 
found  10  judoe  yourfelvcs  unworthy  of  eternal  life.  Attend 
carefully  to  the  woid  preached.  Hear  every  fcrmon,  as  if 
you  were  bearing  for  eierrjity  :  and  take  heed,  the  fowls  of 
the  air  pick  not  up  this  feed  fro ra  you  as  it  is  fown.  Give 
thyfcH  wholly  to  it,  1  Tim.  tv.  15.  Rrctive  it  not  as  tA^ 
zvcrdcfvicn^  but  as  it  is  in  truth  the  word  of  God.i  ThcfT.  ii. 
J3.  And  hear  it  with  application,  looking  on  it  as  a  mef- 
fajje  lent  from  heaven,  to  voti  in  paiiicular,  tho'  not  to  yoii 
only,  Rev.  iii.  g2.  He  that  hath  ar  ear  let  him  bear^  what 
the  Spirit  faith  unto  the  churclies.  Lay  it  up  in  your  hearts, 
meditate  upon  it  ;  and  be  not  as  the  unclean  beafls,  that 
chew  not  the  cud,  but  \iyf  earDci)  prayer  beg  the  dew  ot 
heaven  piay  fail  on  thy  heart,  thai  the  feed  may  fpnng  up 
tbcie. 

More  particularly.  {1)  Receive  the  teflimony  of  the 
vord  of  God,  concernmc  the  miferv  of  an  unregcncrate 
(late,  the  finfulnets  thereof,  and  the  abfulutc  ncccflity   of  ic- 


The  Necrjfily  of  Regeneration,         187 

generation.  (2.)  Receive  its  teflimony  concerning  God, 
V'hat  a  holy  and  juft  one  he  is.  (3.)  Examine  thv  ways  by 
it;  namely,  the  thoughts  of  thy  heart,  the  expreflions  of  thy 
lips,  and  the  tcnoj  of  thy  lite.  Look  back  thro*  the 
fcveral  peiiciis  of  thy  life,  and  fee  thy  fins  fiom  the  precepts 
of  the  word;  and  learn  from  its  threatnings,  what  thou  art 
liable  to,  on  the  account  of  thefe  fius.  (4.)  View  the  cor- 
rupiion  of  thy  nature,  by  the  hel^  of  the  fame  word  of  God  ; 
ss  a  glafs  which  repreftnts  our  ugly  face  in  a  liwtly  manner. 
Were  thefe  things  deepiy  rooted  in  the  heart,  they  mif^ht  be 
the  feed  of  that  fear  and  lorrow,  on  account  of  thy  foul's  ilatc, 
which  are  necclTary  to  prepare  and  ftir  thee  up  to  look  after  ^ 
§aviour.  Fix  your  thoughts  upon  him  offered  to  thee  in  the 
gofpcl,  as  fully  fuited  to  thy  cafe  ]  having,  by  his  obedience 
to  the  death,  perfcSly  faiisSed  the  juftice  x)f  God,  and 
brought  in  cverlafting  righteoufnefs.  This  mav  p«ove  the 
feed  of  humiliation,  AcHic^  hope,  and  faith  ;  and  put  thee  oa 
to  rt retch  out  the  withered  hand  unto  him  at  his  command. 

Let  theJe  things  fink  deeply  into  your  hearts,  and  improve 
them  diligently.  Remember,  whatever  ye  be,  ye  muft  be 
born  again  :  elfc  it  had  been  belter  for  you  ye  had  never  bcea 
born.  Wherefore,  if  any  of  you  fholl  Vx'^c  and  die  in  an  unre- 
generate  ftate,  ye  will  bcincxcufablc,  having  been  fairly  war« 
joed  of  your  hazard. 

HEAD     II. 

The  Myflical  Union  betwixt  Christ  and 
Believers. 

John  xv.  5.  I  am  the  vine^yearethc  branches. 

HAVING  fpoken  of  tl;e  charsgc,  made  by  regeneration, 
on  ailthofe  that  fhali  inherit  eternal  life,  inoppoiitioQ 
to  their  naturaj  flafe,  the  flate  cf  degeneracy  ;  I  proceed  to 
fpeak  of  the  change  made  upon  them,  in  their  union  "vith  the 
Lor  1)  jEsy  s  Ch  R  isT,  in  cppolition  to  their  natural  rela- 
tive {late,  the  fiateof  miiery.  The  doftrine  of  the  faints  union 
with  Christ,  is  very  plainly  and  fully  inCfter^  on,  from  the 
beginning  of  the  12th  verfe  of  this  chapter  ;  which  is  a  part 
of  our  Lord's  farewel  fermon  to  his  difciplcs.  Sorrow  had 
now  filled  their  hearts  ;  they  were  apt  Lo  (ay,  Alas  !  what 
nill  become  of  us,  when  our  Mafler  is  taken  from  our  head? 
Who  will  then  inftruft  us  ?  Who  will  folve  our  doubts  ? 
How  will  we  be  fupported  under  our  difEcuities  and  difcou- 
jugcments  ?  How  will  we  be  able  to  live,  without  our  wont* 


x^y  The  Text  Explained. 

ed  cotnmunicatlocs  with  him  ?  Wherefore  our  Lokd  Je-» 
sus  Ch*i  s  T  fcafouabiy  teaches  them  the  mvftcry  of  thctr 
uniori  wiih  bim,  compaiHig  himfclf  to  the  vinc-flock,  and 
thtni  lo  the  branches. 

He  corr.parcs,  I  fay,  (i.)  himfclf  to  a  vine-fiock  ;  i am  the 
vivr  f  He  »-iadbten  celt  braiin^,  with  his  difciplefc,  rhc  l^cra- 
mt-ntofhr  lupper,  that  f);^T  and  feai  of  his  pcoplt's  uoioQ 
wfth  hirrft-if  ;  ai.d  had  told  iheiu,  he  would  drink  no  innic 
rifibc  fnjit  ot  the  vine,  till  he  fhould  drink  it  new  with  them, 
Vi  his  Fdihci*s  kingdom  :  and  new  he  (hew  j  himfeif  to  be  the 
vine,  from  whtPcc  the  wine  o^  ibeir  ccnfolation  |}»ould  come. 
The  viT)-c  hath  It- <s  bean'y  than  many  other  trees, but  is  exceed- 
ing frjitful  ;  fitly  rcp'elcntrng  the  low  condition  our  Lord 
was  then  in,  yet  blinking  many  fons  in  glory.  But  that  which 
is  chiefly  aimed  at,  in  his  comparing  himfclf  lo  a  vine,  is  to 
rcprel>'ni  hunfelf  as  the  lupporttr  and  nounfher  of  his  peo- 
ple, in  whom  they  live,  and  bn'ng  forth  fiu't.  (2.)  He  com- 
pafcs  iK«  ni  o  the  braiiclies  ;  Ye  are  the  branckei  of  that  vine. 
Ye  art  the  irartchei,  knit  to,  and  growinj;  on  this  ftock  ;  draw- 
ing all  jour  life  and  lap  from  it.  It  is  a  beautiful  comparifon  : 
As  if  he  had  iiiid,  I  am  as  a  vine  ;  ye  are  as  tkc  branches  of 
that  vine.  Now  there  arc  two  forts  of  branches,  fi  )  Natural 
branches,  which  at  fiift  fpr»ng  out  of  the  Oock  :  Thefc  ate  the 
branches  that  are  in  the  tree,  and  were  never  out  of  it.  (9.) 
There  ate  ingrafted  branches,  which  arc  branches  broken  ©tf 
from  the  uct.  that  firft  gave  their  life  ;  and  put  into  another 
to  grow  upon  it.  Thus  branches  come  to  be  on  a  tfce,  which 
originally  were  i»ot  on  it.  The  brapchcs  mentioned  in  the 
text,  are  of  the  Jaitcr  fort  ;  branches  broken  off  (as  the  woid, 
in  the  original  -language,  denotes)  namely,  from  the  tree  that 
firft  gave  them  life.  None  of  the  children  of  men  arc  natu- 
ral br^^nches  of  jhe  fecond  Adam,  vu.  Je^us  Christ,  th« 
true  Vine':  they  arc  all  the  natural  branches  of  the  hift 
Adam,  that  degenerate  vine  :  Bat  me  elefl  aie,  all  of  ihein, 
fooner  or  later,  broken  off  from  th»  oaturaj  Hock,  and  iiigiafi- 
cd  into  Ch  R  I  ST,  the  true  Vine. 

Doer.  They  who  arc  in  the  ftatc  of  grace,  are  ingrafted 
io,  and  united  to,  the  Lord  Jf.sus  Cm  R  IJST.  They  are 
taken  out  of  their  natural  flock,  cut  off  troiii  it  ;  and  are  now 
ingfafttd  into  CHRjST,astbe  new  (lock.  In  handling  of 
this,  1  (hall  fpeak  to  the  myftical  union,  (i.)  More  generaliy, 
(2.)  More  pailicularly. 

Unon. 

^  the  union  betwixt 
the  Lord  Jksus  Ch  Ri!>T,  and  his  elt/"i,  who  beliLVC  in 
h:m,  and 00  him  : 


A  general  View  (if  the  MyJUcal 

Fi  n  ST,  In  the  general,  for  underAaiiding  the 


A  general  Vhw  of  the  Myfiioal  Umon,  ■  1S9 

1.  It  is  a  fpiritual  union.  Man  and  wife,  by  their  inarri^ge-t 
Union,  become  one  flefh  :  Christ  and  trui^  believers,  by  thi» 
union,  become  one  fpirit,  2  Cor.  vi.  17.  As  one  ioul  or  fpi- 
ri't  actuates  both  the  head  and  the  members  m  the  natural  bo* 
d)^;  fo  the  one  Spirit  of  Go  D  dwcTis  in  Christ  and  ths 
Chriftian  ;  for,  If  any  mhn  have  not  the  Spirit  of  Ckrijl,  he  is 
vcne  of  hii,  Rom.  viii,  9.  Corporal  union  is  'm.»de  hv  ^on- 
irafl  ;  lo  the  ftones  in  a  building  are  umfp.d  ;  but  this  is  an 
union  of  another  nature.  Were  it  poflible  we  could  eat  the 
fiefh,  and  drink,  the  blood  of  Ch  R  1  ST,  in  a  corporal  and  car- 
nil  manner,  it  would  profit  nothing,  John  vi.  63.  It  was  nut 
Mar)'s  bearing  him  in  her  womh,  but  her  b.-licvingon  hirri, 
that  made  her  a  faint.     Luke  xi.  27,  28.  A  certain  woman — 

/aid  unto  him,  B'-jTil  is  the  womb  that  bare  thee^  and  the  paps 
which  thou  hajt  fucked.  fiat  hejaid,  Yta,  rathcnf  bLJfd  ars 
tkiv  that  hear  the  word  of  Goa\  and  kxep  it. 

2.  Jt  IS  a  real  union.  Such  is  our  weakaefs  in  our  prefent 
ilate,  ib  much  are  we  immerfed  in  fin,  tbai  wc  are  prone  to 
form  in  our  fancy  an  ima^e  cf  every  thing  propofed  to  u$  ; 
and  as  to  whatfocver  is  denied  us,  we  are  apt  to  fufpeci  it  to 
be  but  a  ficKon,  or  what  has  no  reality.  But  nothing  is  more 
real,  than  what  is  fpiiiiual  ;  as  approaching  ueareft  to  the  na- 
ture of  him  who  is  the  fountain  of  all  rcalitv,  namely,  GoD 
hirafelf.  We  do  not  lee  with  our  eyes,  the  union  betwixt  our 
own  foul  and  body  ;  neither  can  we  reprcfcni  it  to  ourfclvcs 
iruly,  by  imagination,  as  we  do  fenfibie  things;  yet  the  reali- 
ty of  it  is  not  to  be  doubted.  Faith  is  no  fancy,  but  the  fub- 
flance  of  things  hoped  for,  Heb.  xi.  i.  Neither  is  the  unioa 
thereby  made  betwixt  Christ  and  believers,  imaginary,  but 
moft  real  ;  Fu\  we  are  members  of  his  body,  ofhiiflfh,  and  of 
his  bones,  Eph.  v,  30. 

3  It  IS  a  moft  ciofe  and  iaiitnatc  unioD.  Believers,  regen- 
erate perfons,  who  fiduciouflv  credit  him,  and  rely  on  hjm» 
have  put  on  Christ,  Gal.  iu.  27.  If  that  he  not  enough, he 
is  in  them,  John  xvii.  23.  formed  in  them,  as  the  ci-.ild  in  the 
mother's  belly, G^l.  iv.  19.  He  is  the  foundation, iCor.iii.  11. 
They  are  the  lively  ftones  built  upon  him,  i  Pet.  li.  5.  He  is 
the  head, and  they  the  body, Eph.  1.  22,  23.  Nay,  he  liveth  ia 
them,  as  their  very  fouls  in  their  bodies.  Gal,  ii.  30.  And, 
what  is  more  than  all  this,  they  are  one  in  the  Father  and  the 
Son,  as  the  Father  is  in  Christ,  and  Christ  in  the 
Father, John  xvii.  ei.  That  they  all  may  be  one,  &s  thou^Father^ 
art  in  me,  and  J  in  thee,  they  a//o  may  b?  one  zn  a/. 

4.  Though  it  is  not  a  mere  legal  union,  yet  it  is  an  union 
fuiiained  in  law.  Christ,  as  the  cautioner,  the  ele6\  as  the 
principaldebtors,  are  one,  in  the  eye  of  the  law.  Wfa^n  the 
cleft  bad  run  themfelves,  with  the  reft  of  mankind,  in  debt  to 


190  A  general  View  of 

the  iufticc  of  God  ;  Cn  r  isj  became  farcty  for  them,  ind 
paid  the  debt.  When  they  believe  on  him,  they  arc  united 
to  bim  in  ^  fptritual  rnarf»age-uiiion;  which  takrs  eff  el  fo 
far,  that  vhat  he  did  and  fuCered  for  ihctr,  is  reckoned, in  law^ 
as  if  ihey  had  done  and  futfered  forthe.-nfeivcs.  Hence  xhty 
arc  i<»id  to  be  crwctSed  with  Je>  us,  Qal.  ii.  20.  Buried  with 
him,  Col.  li.  12.  Yea,  rjifcd  up  together,  nam<  ly  with 
Ci4  K  i»r,  and  made  to  fit  together  in  heavenly  places  ia 
Ch  Risx  Ji^'iUS,  Eph..ji.  6.  In  which  places,  faints  on 
earth,  of  wrhoin  the  Apofiie  there  fpeaks,  cannot  be  Taid  td 
fee  fitting,  but  in  fhe  way  of  !av/-rerkonm;T. 

5.  It  f»  an  indifT'.lvabJc  unio.i  :  Oiice  in  Christ,  ever  ia 
him.  Havinjr  tajccn  up  his  habitation  in  the  heart,  he  never 
lemovrs.  None  can  untie  this  happy  knot.  Who  will  di{- 
fjive  this  union  ?  Will  he  himfelf  do  it?  No,  he  wii|  not  ; 
we  have  his  word  for  it ;  /  will  not  tum  away  f mm,  them,  Jer^ 
xxxii.  40.  But  perhaps  the  finncr  will  do  this  m'kiiie*  for 
him't.f  J  no,  he  mali  rtot  ;  Tkry  fha'l not d:partJiom.  me,  faith 
thcu  Gop.  .Can  devils  do  it  ?  No,  unicCs  they  be  ftronpcr 
than  Chjijst,  and  hi*  Father  too  :  Neither  Jhatt  any  mam 
pluck  thtm  out  of  my  handy  faith  our  L,'-^  a  d,  Jona  x.  28  And 
none  is  able  to  pluck  thf^m  out  of  my  Father's  hand,  verfe  39. 
B'i',  what  Jay  you  of  death,  which  parts    huft>ind   and   wit^  ; 


yea,  fcparutts  thr  foul  from  the  body  ?  W  11  n  >l  d;*3fh  da  if  ? 
TCo  ;  the  Apoftle,  Ron.  viii.  38,  ij.  is  perfuadrd.  that  ntei- 
thpr  death, for  as  terrible  as  it  is, nor  life, for  as  dtfiablc  as   t  XJ, 


Bor  devils,  thofe  evil  angels,  nor  the  devil's  perfiicunQgagents, 
though  tiiey  be  principalities  or  powers  on  earth;  nor  evil 
things  jp reft nt,  already  lying  on  us,  nor  evil  thtnjji  to  come 
on  us  ;  nor  the  hdght  ck  worldly  fclicitv,  nor  depth 
of  worldly  iniCcry  j  nor  any  other  creature,  good  or  ill, 
{hall  be  able  to  (cparate  us  from  the  love  of  God, 
which  is  10  Chri;t  Jesus  our  Lord.  Ai  death  fcp- 
aratcd  Christ's  fbul  from  his  body,  but  could  not  fep- 
arate  either  his  foul  or  body  from  his  divine  r>anue  ;  fo 
though  the  faints  ftiould  be  fcparated  from  their  ncarefk 
relations  in  the  world,  and  from  all  their  earthly  enjoyraenij  j 
yea,  thouj;h  their  fouls  fhould  be  feparate  from  their  bodies, 
and  their  bodies  feparate  in  a  thoufand  pieces,  their  boiKS 
fcaltercd,  as  when  one  cutietb  or  cleavrih  wood  ;  yet  (oul 
and  body,  and  every  piece  of  the  body,  the  fmallcft  dull  of  it  ' 
(hall  remain  united  to  thcLoB  u  Ch  r  ist  ;  for  even  in  death, 
they  fleep  in  Jesus,  1  Thcfl".  iv.  14.  And  he  kecpeth  all 
their  bones,  Pfal.  xxxiv.  20.  Uaioji  wiih  Christ,  is  the 
grace  wherein  wc  ftand,  firm  and  fbble,  as  moant  ZtOO,which 
cannot  be  removed. 


ike  Myjlical  Union,  161 

Lajily^  It  is  a  mvflerious  union.  The  gofpel  is  a  doft'-Ine 
of  nyiierKS.  It  difcovcrs  to  us  ihe  fubOantial  union  of  the 
three  perfons  in  one  God-head,  ijchnv  7.  Thefc  tkret  ar^.  cne : 
the  hvpf^ftatiral  union  of  the  divine  and  hurian  natures,  in  the 
perl'xi  of  the  Lor  D  Jesus  CrtK  1ST  :  1  Tim.  iii.  16.  GiJ<i 
toas,mariifcJi  in  theJlc/\.  And  the  mvflic.'l  uniof!,  betwixt 
Cjrist  and  believers,  is  a  great  mv(Tprv  alfo.  Eph.  v,  3a. 
O  what  iTivfleries  are  here!  the  Head  ir  hvnvcn.  rht  members 
on  earth,  yet  really  united  !  CmrisT  in  the  bviicver,  living 
in  him,  walking  in  him  :  and  the  btliever  dwelling  in  God, 
putting  on  the  LuRD  Jksus  ;  eatin?  hts  fl  fh,  and  dxiflking 
his  blood  !  This  makes  the  taints  a  inyftery  to  the  wjrld  ;  yea, 
a  mvftery  to  theiryfelve'. 

Secondly,  I  come  novt- mo'-c  particularly  to  fpcak  of 
this  union  with,  and  irt^rafting  intr>  Jesus  Cm  r  ist.  An^, 
(1.)  I  fliall  confidcr  the  natural  (lock,  wrhich  the  branches  Are: 
taken  out  of.  (2.}  The  fupernatural  ftock,  thev  are  ingra&ed 
into.  (3.)  What  b'^flnches  are  cut  off  the  oW  flock,  ^nd  put 
into  the  ne\*'.  (4.)  How  it  is  done.  And,  laftiy,  The  bene- 
fits flowing  from  this  union  and  ingrafting. 

Cf  the  natural  and  fupernatvral  Stocks.and  the 
Branches,  taken  out  of  the  former,  and  in" 
grafted  into  the  latter. 

I.  Let  us  take  a  view  of  the  ftock,  which  the  branches  are 
talcen  out  of»  The  two  Adams,  that  is.  Adam  andCH  RIST, 
are  the  tvo  flocks  ;  for  the  fcripture  fpcaks  of  ihefc  two,  ^s 
if  there  had  never  been  more  men  in  the  world  than  thev, 
1'  Cor.  XV.  45.  47.  Thefirjiman  Adam  was  made  a  living  foul^ 
the  laji  Adam  teas  made  a  quickning  Spirit. — Th^JirJl  man  is  vf 
tk:  earth,  earthy  ;  tkefecond  man  is  the  Lord  from  heaven.  And 
the  reafon  is,  there  were  never  any,  that  were  not  branches  or 
one  of  thefe  two  ;  all  men  being  either  in  the  one  ftock  or  in 
the  other  ;  for  in  thefe  two  forts  all  mankind  (lands  divided, 
verfc  48.  Ai  is  the  earthy  ^fuch  are  they  alfo  that  are  earthy  : 
4ind  as  is  the  heavenly ,'juch  are  they  alfo  that  are  heavenly. 
The  firft  Adam,  then,  is  the  natural  flock  ;  on  this  flock  are 
the  b'a'.ichcs  found  growing  at  firft  ;  which  arc  afterwards  cut 
off,  and  ingrafted  into  Christ.  As  for  the  fallen'angels,  as 
they  had  no  relation  to  the  firft  Adam,  fo  they  have  none  to 
the  fecond. 

There  are  four  things  to  be  remembered  here,  (1.)  That 
all  mankind,the  man  Ch  r  ist  excepted, are  naturally  branch- 
es of  the  firft  Adam,  R.)m.  v  ii.  By  one  man  Jin  entered  info 
tkt  wortd^  and  dcAih  bvjia  ;  and  fo  diatkpajfed  upon  ailncjz. 


192  Adam  tk cnatura I  Stock 

(2.)  The  bond  which  knit  u?  unto  the  natural  flock,  was  the 
covenant  of  works.  Adam  Keing  our  natural  root,  wa»  madi 
the  mor»!  root  alfo  ;bc:"«  2  all  his  pcflerity,  as  reprrf.- r-t- 
ip^  them  in  the  covenant  of  works.  Tor,  Bit  one  man's  dij  - 
ditnce  many  were  wadejiiiners,  Kom.  v.  19.  "Now,  there  t^  •- 
boved  to  bt  a  peculiar  relation  betwixt  that  one  man  and 
the  maiiy,  as  a  foundation  for  imputing  his  Gn  to  them.  Thi» 
relifion  did  not  ^nfe  from  the  mere  natural  bond  betwixt 
htm  &  us,  as  a  father  to  his  children  ;  for  fo  we  are  related  16 
our  immediate  parents,  whofc  fins  are  nOt  thefeopon  iiriputed 
to  us  as  Adam's  fin  is.  It  behoved  then  to  arifc  from  a  moi:- 
a1  bond  betwixt  Adam  and  us,  the  bond  of  a  cox'enrant,  which 
could  be  on  o^cr  than  the  covenant  of  v/ork«  wherein  \it 
vcre  uoifed  to  him  as  branches  to  a  ftock.  Hence  Jesus 
Christ,  tho'  a  fon  of  Adam,  Luke  iii;  23.  38.  wiTs 
none  of  thele  branches  ;  for  feeing  he  came  not  of  Adam,  ih 
virtue  of  the  blcnine[ot  marriage,  which  was  ^iven  before  the 
fall.  Gen.  i.  28.  Be  fruitful  and  muUiply,  &c.  but  in  virtue 
©fa  fjiecial  piomile  made  after  the  fail,  Gen,  iii.  15.  The 
Jefd  of  the  woman  jliali  brut  ft  theJerpcr.Cs  head  ;  Adam  could 
'  rot  reprefcnt  him  in  a  covenant  .nade  before  h«s  fall.  (3.) 
As  it  is  impoffibic  for  a  branch  to  be  in  two  flocks  at  once  ; 
fo  no  man  can  be,  at  one  and  the  fame  time,  both  in  the  ffrft 
ind  fccond  Adam.  (4.)  Hence  it  evidently  follows,  that  ail 
who  are  not  ingrafted  jn  Jk  sus  Christ,  are  yet  branch- 
es of  the  old  Hock  ;  nnd  fo  partak|f  of  the  nature  of  the 
fame.  Now,  as  lo  the  firft  Adam,  our  natural  flock  ;  Con- 
iider, 

Firjl,  What  a  ftock  he  was  originally.  He  was  a  vine  of 
the  Lord's  planting,  a  choice  vine,  a  noble  vine,  wholly  a 
right  feed.  There  was  a  confultation  of  the  Tiinity,  at  the 
planting  of  this  vine,  Gen.  i.  26.  Let  us  make  man  in  our 
entm  image,  after  cur  oxun  likmefs.  There  was  no  rottenncfs 
at  the  hearr  of  it.  There  was  fap  and  juice  enough  in  it,  to 
hnve  noiirifli-d  all  the  branches,  to  bring  forth  fruit  unto 
God.  Mv  meaning  is,  Adam  was  made  able  pcrfeQly  to 
keep  the  commandrwents  of  God,  which  would  have  procur- 
ed eternal  life  to  himfelf,  and  to  all  his  podcrity  ;  for  feeing 
ail  die  by  Adam's  difobcdier.ee  ;  all  fliould  have  had  life,  by 
bis  obedience,  il  he  h«d  flood.     Confider, 

Srcondly,  What  thai  flock  now  is  :  Ah  ;  moft  unlike  to 
what  it  was,  v-htn  planted  bv  the  author  and  fcuniain  of  all' 
Rood.  A  blafl  from  hell,  and  a  bite  with  the  venomous  tcefh 
ofthrold  ferperr,  have  made  it  a  degenerate  flock,  a  dead  Rock, 
nav,  a  kiliirg  flock. 

ly?,  it  is  a  degenerate  naughty  flock.  Therefore  th 
Cod  faid  to  Adam,  in  that  difmai  day,  Where  art  th. 


of  all  Men.  193 

ill.  9.  In  what  condfdon  art  thou  now  ?  How  art  thou  tur- 
neH  into  the  degenerate  plant  of  a  ftrange  vine,  unto  roe  ?  Or, 
V/ht-re  waft  ihoa  ?  Why  not  in  the  phcc  of  meeting  witS 
me?  Why  fo  long  acoTiin^  ?^  What  m^anfth  ti»is  fearful 
change,  this  hiding  of  thyfelf  from  me  ?  Alis  !  the  fl<^ck  is 
degenerate,  quite  fprtMlcd,  become  ahog-^tber  nausj^ir,  ani 
brintii  forth  wild  j^rapes.  Converfe  with  the  devil  is  prs- 
frrrcd  to  communion  with  Go^^,  Satan  isbi  licved,  and  God, 
wh(J  is  truth  itfelf,  difbclicved.  He  who  was  the  frit. jd  of 
Go  D,  IS  nowinconfpiracvagainft  hi  n.  D  rknefi  is  come  i?  to 
the  room  of  Hght  ;  ignorance  prevails  in  the  mind,  whcie 'di- 
vine knowledge  (h^mc  ;  the  will,  fometimerightcousor  re/ul^r 
is  now  turocd  rebel  againil  its  LoRO  jand  the  whole  man  is  in 
dreadful  diforder.    " 

Before  I  £o  further,  \rx  me  flop  and  obfrrve,  H  re  is  a 
mirror  both  for  faints  and  hniiers.  Sinners,  ftand  here  and 
confidcr  wh^t  vou  are  :  and  faints  learn  ve,  what  once  ve 
were.  Ye  iinners  arc  branches  of  a  degenerate  ftock.  FruiC 
vou  may  bear  indeed  ;  bur  now  that  your  vine  is  th-  vine  of 
Sodom,  your  prapes  mud  of  courfe  be  grapes  of  i^ll,  Dcuf, 
xxxii.  32.  The  fcripture  fpeaks  of  two  forts  of  fruit,  which 
grow  on  the  branches  upon  the  natural  ftock  ;  and  it  is  plain 
enough,  they  are  of  the  nature  of  ?htir  dcge-^rate  ftock.  (i .) 
The  wild  grnprs  o^  wickednefs,  If-i.  v.  2.  T'lefe  ^to^  in  a- 
bundance  by  influence  from  hell  ;  See  Gal.  v.  19,  20,  21. 
At  their  gatesare  all  manner  of  thcle  fruits  both  new  and 
old.  Storms  come  from  heaven  to  put  them  back  ;  bit  they 
fiill  grow.  They  are  flruck  at  with  the  fword  of  the  Spirit, 
the  word  of  Gt)D  ;  confcienee  gives  them  many  a  (ecret 
blow;  vet  they  thrive.  (2.)  Fruit  to  thenfticlvcs,  Hofea  x. 
1.  Wbatclfe  are  all  the  unrenewed  in.m's  afts  of  obedience, 
his  reformation,  fober  deportment,  his  p^avers,  and  good 
works  ?  They  are  all  done,  chieflv  for  himfcif,  not  for  the 
glory  of  God.  Thcfe  fruits  are  like  the  apples  of  Sodom, 
fair  to  look  at,  but  fall  to  aOies,  when  bandied  and  tried. 
Ye  think  ye  have  not  only  the  leaves  of  a  profeffion,  hut  the 
fruits  of  a  holy  praftice  too  ;  but  if  ye  be  not  broken  olFfroia 
the  old  ftock, and  ingiafied  in  CiiRiiT  Jesus, Goo  accepts 
not,  nor  regards  your  fruits.  , 

Here  I  muft  take'occaficn  to  tell  yon,  ther*  are  five  faults 
will  be  found  in  heaven,  with  your  heft  fruits.  (1.)  Their 
bitternefs  ;  your  clnfters  are  bitter,  Deut,  xxxii.  31.  There 
is  a  fpirit  of  bittcrnefs,  wherewich  i'ome  come  before  the 
Lord,  in  religious  cuties,  living  in  malace  and  cnvv  ;  ap.d 
which  fome  profeffors  entertain  aj2ainft  others,  becaufe  they 
•utfliine  them,  by  holinefs  of  life,  or  becaufe  they  are  not  of 
thsir  optDJon  or  way,    This»  whsrcfocver  it  reigns,  is  a  fear- 


1  g  4  "the  natural  Stock, 

ful  fyrnfom  cf  an  unrcgencrate  ftatc.       But  I  do  not  fomuch 
mean  ihis,  as  that  which  is  common  to  all  iht  bTJMiciics  of  the 
old   Oock  ;  naiT7cly,  the   icavcn  oF  hypocrify.    Luke    xii.i. 
which  fours  and  embitters   every    doty   they   perform.     The 
wifdom,  that  is  full  of  good  fruits,  is  without  hypocrify.  J^mes 
iii,   17.     (2.)  Their  iH  favour.     Tlaeir    works  are  abomina- 
ble, for  ihcmfflvcs  are  corrupt,  Pfal.  xiv.    1.       They   all  fa- 
vour of  the  o^d  ftork,  not  of  the  new  :    ii  is  the  peculiar  pn- 
vilige  of  the  fainrs,  that  thev  are  unto  God  a  fwect  favour  of 
Cur  1ST,  9  Cor.  ii.  15.     The  unregcncrate  man's   fruits  fa- 
vour not  of  lovr  to  Ch  R  ist,  nor  of  the  blood  of  Cn  r  rs  r, 
BOr  of  the  inceiife  of  bis  inferccflfion  ;    and  therefore  will  ne- 
Ter    !e    accepted    of  in    heaven.        (3.}    Their  unripcnefs. 
TheJrgrape  is  an  unripe   grap^.  Job  xv.33.  There  is  no  in- 
fluence  on   them   from     the    Sun  of    lighteoufncfs,  to  bring 
them    to    pcrftftion ;    they    have    the    fhapc    of  fruit,    but 
BO  more.      The  matter  of  duty    is  in  them;   biit  they    want 
F'uht    principles  and  ends;   their   works  are  not  wrought  ia 
God,  John  lii.  21.       Their  prayers  drop  from  thtir  iips^be- 
fore  their  hearts  be  impregnate  with  the  vital  fap  of  the  Spi- 
rit of  fuj.  ^/lication  ;     their   tears    fall    from     their  eyes,   ere 
their  hearts  be  truly  foftenc d  ;  their  feet  firn  (0   new    paths 
and  their  way  is  altered  ;  while  yet  their  nature  is  not  cjiang- 
td.     (4.)  Their  lightncfs.     Being  weiahcd  in   the  bala^ixres, 
they  are  found  wantin;?,  Dan.  v.  27.     For    evidence    where- 
of, you  may  obferve;  thty  do  not  humble  the  foul,  but  lift  it 
up  in  pride.    The  good  fruits  of  holjncfsbcar  doAm  the  branch- 
es they  grow  upon,  making  them  to  falutc  the  ground,  1  Cor. 
XV.  to.     /  laboured  viore  abundantly  than  th^y  all :  yet  not  /, 
hut  the  grace  of  God  which  was  with  me.   But  the  bUftcd  fruits 
of  unrenewed  mens  performance,  hang    lightly    on    branches 
•towering  up  to  heaven,  Judges  xvil.  13.     Now  know  /,    that 
the    Lord  Tiiill  do    me  good,    feeing    1  have  a    Levite  to    my 
priejl.     Thev  look  indeed  fo  high,  that  God  cannot*  behold 
ihitm^Wherefare  have  wefaJiedSi^  they  and  thoujeeji  not!  Ifa. 
lviii.3.  The  more  duties  they  do,  and  the  belter  they   fecm  io 
perform  them,  the  hfs  are  they  hiiuiWled,  the  more  they  are 
lifted  up.     This  difpcfiticn  of  the  fmncr,  is  the  cx7y£t  rcverfc 
of  u'bat  is  to  be  found  in  the  faint.      To  men, who  neither  arc 
in  Ch  R  1ST,  nor  are  folicitous  to    be  found  in  him,  their  du- 
ties are  like  windy  bladders,  wherewith  they    think    to   fwim 
afhore  to  Immannel's  land;  but  thcfe  muftnecds  bieak,&  they 
confequeijilv  fink  ;  becaufe  thev  take  not  Ch  r  ist   for    the 
lifter  up  cf  their  head,  Pfalm  iii.  3.        Lajkly^  They  are    not 
all  manner  of  pleafant  fruits.  Cant.  vii.  13.       Christ  as  a 
King  mud  be  fcrvcd  with  variety.     Where  Goo  makes  the 
heart  his  garden,  he  plants  it  as  Solomon  did  bis,  with  trees  q^ 


a  degenerate  Stock.  195 

ajl  Ivindipr  fruits,  Ercl.  ii.  5.  And  accorfilngly  it  brings 
Torth  the  fruit  of  the  Spirit  in  all  goodnefs,  Eph.  v.  9.  But 
the  ungodly  are  npt  fo  ;  their  obedience  is  never  liniverlal  ; 
there  is  alwavs  foinc  one  thing  or  .other  excepted.  In  one 
Vord,  their  fruits  are  fruits  of  an  ill  tiee,  that  Cannot  be  ;!c- 
ceptcd  in   heaven. 

2.dTy,  0\ix  natural  ftock  is  a  dead  flock,  ac'cordiflj*  to  tht 
threatnin^.  Gen.  ii.  17.  In  the  day  thou  entejl , thereof,  thcu 
Jhalt  furcly  dk.  Our  root  now  is.  rottcnncfs,  no  mai'.el  the 
Vloffom  go  up  as  dud.  The  ftrcke  is  gone  to  the  heart  ;  the 
fap  is  let  out,  and  the  tree  is  'A'ithefetf  Thecuife  of  the  fird 
covenant,  like  a  hot  thundcr-holi  from  heaven,  hn<:  lighted  oa 
it,  and  ruined  it.  It  is  curfed  bov  as  the  fig-tree, Mat.  xxi.  19. 
het  no  fruit  grow  oh  ihcCy  henctfcrth  for  ever.  No.v  it  is  good 
for  nothing,  but  to  cumber  the  ground,  arid  furnilH  fuel  for 
Tophct...       .,,;,..._ 

Let  me  inlarge  a  little  here  alfo.  Everv  linrenfwcd  man 
js  a  branch  of  a  dead  (lock.  When  ihoii  feeft,  O  finner,  a 
dead  (lock  of  a  tree,  c."^hau(lcd  of  all  its  fap,  having  branches 
on  it  in  the  lame  condition  ;  look  on  it  as  a  lively  reprefcnt^- 
tion  of  thy  foi-.l'i  (late,  fi.)  Where  the  (lock  is  dead,  thfe 
branches  muft.  needs  be  barren.  Alas  !  the  barrennefj  of  ma- 
ny profcfTors  plainly  difcovers  on  what  flock  ihey  are  growing. 
It  is  eiCv  to  pretend  to  faith,  bit  (hew  me  thv  faith  withput 
thy  works,  if  thou  canft,  James  ii.  1 7.  (2  )  A  dead  ftock  caa 
convey  00  fap  to  the  branches,  to  iDake  them  bring  forth  fruit. 
The  covenant  of  works  was  the  bond  of  oiir  union  with  th« 
natural  ftock,  but  now  it  i$  become  weak  thi'ou.jh  the  fl?{h  ; 
that  is,  through  the  degeneracy  and  depravuy  of  human  na- 
ture, Rom.  vii,  3.  It  is  (Iron^  enough  to  command,  arid  to 
^ind  heavy  burdens  on  the  Oiouiders  of  thofe  who  are  not  fti 
Christ^  but  it  affords  no  (Irength  to  bear  them.  The.  fzfS, 
once  in  the  root,  is  now  gone;  and  the  iaw^ke  a  mercilefl 


creditor*  apprehends  Adam's  heirs,  fayin^^  rfy  what  ihou  ow- 
ed ;  wh^n  8l,is  !  his  cfftfts  are  rintoufly  fpeot.  (3.)  All  painj 
and  cod  are  lod  on  the  tree,  whofe  life  is  ^one.  In  vain  rfo 
men  labour  to  get  fruit  on  tlic  branches,  v/hen  there  is  no  fap 
in  the  root.  F^rji,  T  he;  gardener's  pains  are  \o^{  :  miniders 
lofe  their  labour  on  the  branches  of  the  old  dock,  Avhile  thev 
continue  on  it,  ^Tany  fermonsare  preached  to  no  purpote  : 
bdicaufe  there  i.<;  no  life  to  give  fe^^fation.  Sleeping  men  may 
be  awakf  ned,  but  the  dead  cannot  be  raifcd  without  a  mimcle^ 
even  {o,  the  dead  If  nner,  niuft  remain  fo,  if  he  be  not  rcftor- 
ed  to  life,  by  a  mirp.cle  of  grace. 

Secondly,  The  inHuenccb  of  heaven  are  lod  on  fucH  a  tree ; 
in  vain  doth  the  rain  fall  upon  it  ;  in  vain  is  it  laid  open  to 
?he  winter-cold  and  frods.     The  I.o^d  gf  ^he  vinevard  ds^s 


96 


Tht  natural  Stoci, 


about  mary  a  dead  foul,  but  it  is  not  bettered,  Erui/t  tJie 
foolina  morter^  hisfoUy  will  not  depart.  Tho*  he  meet* 
with  many  crofTes,  yet  he  retains  his  lufls  ;  let  him  be  laid  oa 
a  fick-bcd,  he  will  there  lie  like  a  fitk  bead,  groaning  under 
his  pain,  but  not  mourning  for,  nor  turning  from  h.s  fin.  Let 
death  itfclffta^e  him  in  the  face  ;  he  will  prefamptuoufly 
maintain  his  hope,  as  if  he  would  look  the  grim  mcffcngcf 
out  of  countenance.  Sometimes  there  are  common  opera- 
tions of  :hc  divine  Spirit  performed  on  him  ;  he  is  feni  home 
■with  a  trembling  heart, 6c  with  arrows  of  conviction  ftickiog  in 
Pis  foul  ;  but  at  length  he  prevails  againft  thcfe  things,  and 
turns  as  fecure  as  ever.  Thirdly,  Summer  and  winter  are  a- 
likc  to  the  branches  of  the  dead  fiock.  When  others  about 
them  are  budding,  bloflToming,  and  bringing  forth  fruit,  there 
is  no  change  on  them  ;  the  dead  (lock  has  no  growing  time  at 
all.  Perhaps  it  may  be  difficult  to  kno-.v  in  the  winter  what 
trees  are  dead,  and  what  are  alive  ;  but  the  fpring  plainly  dif- 
covers  it.  There  arc  fome  feafons,  wherein  there  is  little 
life  to  be  perceived,  even  among  faints  ;  yet  tinaes  of  reviving 
come  at  length.  But  even  when  the  vine  fiouriflieth,  and 
the  pomegranates  bud  forth,  when  faving  grace  is  difcovering 
itfelf,  by  its  lively  actings,  wherefocver  it  is  the  branches  on 
the  old  ftock  are  withered  :  when  the  dry  bones  are  coming 
together,  bone  to  bone,  among  faints  ;  the  finners  bones  are 
ilill  lying  about  the  grave's  mouth.  They  are  trees  that  cum- 
ber the  ground,  near  to  be  cut  down,  and  will  be  cut  down 
for  the  fire, if  God  in  his  mercy  pievent  it  not,  by  cutting 
♦hem  off  from  that  fiock,  and  ingrafting  them  into  another. 

Lajlly,  Our  natural  ftock  is  a  killing  ftock.  if  the  ftockdie, 
how  can  the  branches  live  ?  If  the  fap  be  gone  from  the  root 
and  heart,  the  branches  muft  need^  wither.  In  Arlam  all  die, 
i  Cor.  XV.  28.  The  root  died  in  Paradife  ;  and  all  the  branch- 
es in  it,  and  W'»h  it.  The  root  is  impoifoncd,  thence  the 
branches  come  to  be  iiifetied  ;  de^th  is  in  the  pot  ;  and  all 
that  tafle  of  the  pulfe  or  pottage  are  killed. 

Know  then,  that  every  natural  man  is  a  branch  of  a  killing 
Bock.  Our  natural  root  not  only  gives  us  not  life,  hut  it  has 
a  killine  power  reaching  all  the  branches  thereof.  There  arc 
four  things, which  the  firft  Adamtfonveys  to  all  His  branches: 
and  they  arc  abiding  in,  and  lying  on  fuch  of  them  as  are  not 
ingrafted  to  Ch  r  1ST.  firji,  A  corrupt  nature.  He  finned, 
and  his  nature  was  thereby  corrupted  or  depraved;  and  thii 
corruption  is  conveyed  to  all  his  pofterity.  He  was  info6led,- 
and  the  contagion  fpread  itfelf  all  over  his  feed.  Secondly, 
Guilt  ;  that  is  an  tbli nation  to  punifhment,  Rom.  v.  2 1  By 
<:ne  t- an  fin  entered  into  the  world, and  death  by  Jin  :  (3  fo  death 
^ajfcd  ujfcn.  altruTr^/or  that  all  have  finned.     The  thicatnings 


a  dead  Stocl,  197 


of  the  law,  as  cor(!s  of  death,  are  twlftcd  about  tT>e  branches  of 
the  oM  flock  }»i)  draw  \hemo^'er  the  hedge  into  the  fire.  And  till 
thev  be  cue  off  from  thisftockby  the  pruning  knife,  the  f\yord 
of  ven;iear  ce  hanjs  over  their  heads,  to  cut    thern    down.— — 
Thirdly,  This  killing  ilock  tranfmits  the  curfe  into  the  branch- 
es.    The  ilock  as  the  Hock,  for  I  fpeak  not  of  Adam    in  his 
perroml  and  private  capacity. being  curfed.  To  are  the  branch- 
es,Gal. 3  10.   For  as  many  as.are  of  ihe  works  of  the  law  ^avt  nn^ 
der  the  curfe.     This  curfe  afFe6is  the  whole   man,  and  all  that 
bt-longs  to  him,  everv  thing  he  poiTeflTes;   and   wprketh  three 
ways.     (1.)  As  poifon,  infefling  ;  thus  their  bleffings  are  car- 
fed,  Mai.  ii.  2.     Whatever  the  man  enjoys,  it    can    do    him 
no  good,  but  evil,  being  thus,  irnpoifoned  by  the   curfe.       His 
prosperity  in  the  world  deftroys  him,  Frov,  r.  32.     The  min- 
idrv  of  the  go^'pel  is  a  favour  of  death  unto    death    to'   him, 
2  Cor.  ii.  16.     His  feeroin^attain.nents  in  religion  are  curfed 
to  him  ;  his  knowledge  fcrves  but  to  puff  him  up,  and  his  du- 
ties to  keep  him  back  from  Ch  RiST.      (2.)   It   worketh  as  a 
moth,  confuming  and  •A';<ning    by  little  and  little,  Hof.  v.  12. 
Therefore  will  1  be^  unto  Ephratm  as-a  moth.     There  is  a  worm 
at  the  root,  confuming  them  by  degrees.     The  curfe  purfued 
Saul, till  it  wormed  hi  ^i  out  of  all  his  enjoyments, &  put  of  the 
very  (hew  he  had  of  religion.     Sometimes  they  decay  as^  the 
fat  of  lambs,  and  melt  away  a?  the  fnow  in  a  fun-fhinc..    (3,) 
It  afteth  as  a  lion  rampant,  Hof.  v.  14.     J  will  ke  unto  EpkrU' 
im  as  a  lion.       The  Lord    rains   on   them    fn^s,  fire   and 
brimftone,  and  an    horrible  tcmpefl,  in  fuch   a    manner,  that 
they  are  hurried  away  with  the  ftream.     He  tcareth  their  en- 
joyments from  them  in  iiis  wrath, purfueth  them  with  terrors^ 
rents  their  fouls  from  their  bodies,  and  throws    the   deadned 
branch  into  the  fire.     Thus  the  curfe  devour^  like  tire,  which 
none  can  quench.     Laflly^  This  killing  flock  tranfmits   death 
to  the  branches  upon  if.     Adam  took  the  poifonous  cup    and 
drank  it  off;  this  ocrafioned  death  to  himfelf  and    us.       We 
came  into    the  world  fpiritually  dead,  thereby   obnoxious    to 
eternal  death,  and  abfolutaiv  liableto  temporal  death.      Tnis 
root    is    to  us  like  the  Scvthian  river,  which  they    fay,  brings 
forth  little  l^-'^crs  every  day,  out  of  which  come  certain  fmall 
flies,  which  al',.  bred  in  the  morning, winged  at  noon,  and  dead 
at  night;  a  very  lively  emblem  of  our  rnortal  ftate. 

Now,  Sirs,  is  it  not  abfolutelv  necefTary  to  be  broken  off 
from  ibis  our  natural  Oock  ?  What  will  our  fair  leaves  of  a 
profeiTion,  or  our  fruits  of  duties  r<f*;l,  if  we  be  {lill  branches 
of  the  degenerate,  dead  and  killing  ilock  ?  But,  alas  !  among 
the  many  queftions  toffed  among  us,  few  are  taken  up  about 
thefe  :  Whether  am  I  broken  off  from  theoldftock,  or  not? 
Whether  am  I  ir^afted  in  Chkist,  or  not  ?    Ah  !    white- 


ia8       Natural  Stock,  a  killing  Stock, 

fore  all  this  waftc  ?     Why  is  there  fo  much  noife  abcmt  Tdi- 

fion  amongQ  many,  who  can  give  no  good  account  of  their 
avin;;  laid  a  good  rouiidation,  being  mere  ftra.igers  to  expr- 
rimental  religion  ?  I  fccT,  if  God  do  not, in  mercv,  timcouITy 
undermine  the  rcHgion  of  many  of  us,  and  let  us  fee  we  havd 
none  at  all ;  our  root  will  be  found  roftcnous,  and  ourblofTom 
J50  up, as  da'l  in-a  dyii>g  Hour,  Therefore  het  us  look  to  our 
flare,  that  we  be  rrot  found  fools  in  our  latter  end. 

II..  Let  us  now  view  ihc  fupernatural  Rock,  in  which  the 
branches,  cut  oil  from  tlic  natural  fiotk,  arc  in^iafied.  Je- 
sus C;i  R  i  sr  is  fomctimes  called /^(f  z/ra^zc/i,  Zcch.ii.8.  So 
he  is,  in  rcfpefl  of  bis  human  nature;  being  a  branch,  a-nd  the 
top-branch  of  the  bcufc  of  David.  Sometimes  he  i*  called  a 
Root.  Ifa.  xi.  ic.  We  have  both  together,  Rev.  xxil.  i6,  / 
C7n  the  rcot  and  the  Offspring  of  David :  Davhd's  r<^t,  as 
God  ;  and  hi? offspring,  as  man.  The  text  tells,  that  he  is 
the  Vine  :  that  is,  He,  as  a  Mediator, 'is  the  vine-flock,  where-* 
of  believers  are  the  branches.  As  the  fap  comes  from  the 
earth  into  the  root  &  flock,.&.  from  thence  is  dilfufed  into  the 
branches ;  fo  by  Christ,  as  Mediator,  divine  life  is  convey- 
ed from  the  fountain,  unto  thefe  who  are  united  to  him  by 
faith,  John  vi.57.  --^i  the  livimr  Father  hath  fczt  vie,  and  1 
live  by  the  Father  ;  fo  he  that  eatet/i  me,  even  hfjkall  live  by  me. 
Now  Christ  is  Mediator,  not  as  Gon  Qnly,  as  fomc  hlive 
afTcrtcd  ;  ncr  yet  as  rtian  only,  as  the  Papifts  generally  hold  : 
But  he  is  Mediator,  as  God-man,  Afts  xx.  eH.  The  church 
nf  God,  which  he  hath  purchafed  xvithiJiis  blood.  PIcb.  ix.  14. 
Chrijly  zvlio  thro'  the  eternal  Spirit,  offered  h'mfdf,  xvithoutjpot 
to  God.  The  divine  and  human  natures,  have  their  diflin^i 
atVings;  yet  a  joint  operation  in  this,  difcharging  the  ofiic* 
of  a  Mediator,  This  is  illuflrated  by  the  fvmilitude  of  a  fiery 
fword,  which  at  once  cuts  and  burns  ;  cutting  it  burneth,  and 
burning  it  cuttcth:  the  Ucel  cuts  anti  the  fire  burns.  "Where- 
fore Cur  1ST,  God-man,  is  the  flock,  whereof  believers  are 
the  branches:  And  they  are  united  to  whole  Christ.  They 
arc  united  to  him  in  hiV  human  iijiture,  as  being  ir.cmbcrs  of 
his  body,  of  his  Hefh,  and  of  his  ^ones,  Fph.  v.  qo.  And 
they  are  united  to  him  in  his  divine  nature;  for  fo  the  Apoftle 
fpcaks  of  this  union.  Col.  i.  27.  Chriji  in  you,  the  hope  of 
glory.  And  by  him  they  are  united  to  the  Father,  and  to 
the  Holy  Ghoft,  i  Jo'nniv.  t^i  IVhnpxierJhall  confejs  that 
Jffui  is  the  Son  oj'  God,  God  duielkth  m  him,  and  he  in  God. 
Faith,  the  bond  of  this  u^ion,  r#ceivcs  whole  Cii  R  i^^T,  God- 
man  ;  and  fo  unites  us  to'him  as  fuch. 

Behold  here,  O  believers,  your  high  privilcg 
once  branches  of  a  degenerate  flock,  even  as   others  ,    but    ye 
©fi^yby  grace,  become  brwches^  of  tke  true  Vine,  Joha  xv. 


Chrijl  thefupernatiiral Stock.  190 

t ,  Ye  are  cut  cut  of  a  dead  and  killing  flock,  and  ingrafted 
in  the  laft  Adam,  who  was  made  a  quickning  fpirit,  i  Cor.xv. 
45.  Your  lo(s  by  the  fiift  Adam  is  made  up,  with  great  ad 
\'antage,  by  your  union  with  the  fecond.  Adam  at  his  bell 
cftate,  was  hut  a  fhrub,  iii  comparifon  with  Chr  i  ST  the  urz 
of  life.  He  was  but  a  fervant ;  Cu  R  IST  is  the  5on,  the 
Heir,  and  Lord  of  all  things  ;  the  Load  from  heaven.  I. 
cannot  he  ccnic-d.  that  grace  was  flione  in  ine  nrft  covenant : 
L^ii  it  is  as  far  exceeded,  by  ihe  grace  of  the  fccond  cover.aa:* 
?.s  the  twilight  ic,  by  the  light  oi  the  mid-  djy. 

III,  Vv^'hat  branches  are  taken  put  of  t'ne    natural    flock, 
;d  grafted  into  tbii  Vine  ?       ArJ'.   Thcfe  are  ih^   elctl,   acd 

rone  other.  They,  and ihey  only,  are  grafted  into  CiJ  rist  ; 
and  conftqjcntly,  none  bat  thcv  are  cut  oiT  from  the  killirg 
flock,  for  them  alone  he  ir»ferceeds,!hat  thcv  may  be  or.c 
in  him  8c  his  tather,  John  xvii.9.23.  Faith^the  bond  of  tlvs 
union,  is  given  to  none  elfe  ;  it  isihr  fiidi  of  God*s  clec". 
Tit.  i.  1.  The  Lord  pafftih  bv  manybranches'growing  ol. 
the  natural  flock, 'and  cuts  oH'onlv  here  one,  and  there  one, 
and  y;rai\s  ihe^n  into  the  true  Vine,  according  as  free  love 
hath  determined.  Oft  docs  he  pitch  upon  the  mofl  unlikely 
branch,  leaving  the  top  boughs  ;  [KifTing  by  t!ie  mighty,  and 
the  noble,  and  calling  the  weak,  bafe,  and  dcfpifcd,  1  Cor.  i. 
itOf^-/.  Yea  he  often  leaves  the  fair  and  ^^mooth,  and  takes 
ihe  T'lgged  and  knotty  :  And  fuck  lucr.cfomc  oj  you  ;  but  ye  are 
zuojhed,  S:c!  i  Cor.  vi.  ij.  if  ye  iriquire  why  foP  We  find 
ro  ether  reafon  but  bccauf-  they  were  chofen  in  him,  Eph.  i. 
4.  Predcjiinatcd  to  the  adoption  of  children  by  J^fiis  ChriJ}, 
ver.  5.  Thus  are  they  gathered  together  in  Christ,  whTlo 
the  left  are  left  grov.ing  on  their  naiurai  flock,  to  be  alter 
wards  bound  up  in  bundles  for  the  fire.  Wherefore,  to 
whomfoever  the  gofpel  may  come  in  vain,  it  will  have  a 
bled  effect  on  God'o  ele6^,  A^ts  :<\\i.  48.  As  viany  as  iLcn 
ordained  to  eternal  life  h'.l>tv:d.  \\''!iere  the  Lord  has  mucli 
people,  the  gofpel  will  have  much  fucccfs,  fooner  or  latter. 
Such  a*  are  to  be  faved,  will  be  added  to  ih^,  mvflical  body  cf 
Christ. 

HoTv  tke  Branches  are  taken  oiU  cf  the  Natu- 

■  ral  Stock  and  inp-ajud.  into  the    Supcrna' 

iuralStcck.        ^  ^      • 

IV.  1  am  to  {hew  how  the  branches  are  cut  off  from  the 
.♦natural  ilock,  the  firft  Adam, and  grafted"  irito  the  true  Vine, 
the  Lord  Jksus  Christ.  Thinks  to  the  Hafbandman,' 
not  to  the  branch,  that:  it  is  cut  elf  froai  its  natural  dork,  an.-* 


200        How  the  branches  are  taken  out 

ingrafted  into  a  new  one.  The  iinner,  in  his  coming  off  frOTfi 
the  hril  flock,  is  pafTive  ;  and  neiihcr  can,  nor  will  co:rcbff 
from  It  of  his  own  atcord  ;  but  clings  to  it,  iiU  almighty  poviT- 
cr  make  him  to  fall  off,  John  vi.  44.  J^o  man  can  come  unto 
Vte,  except  the  Father,  which.  hathj<.nt  me^  draw  kirn.  And, 
chap.  V.  40.  Ye  toi'/i  not-  co.ue  unto  me ^  that  ye  might  have 
lifi»  The  ingrafted  branches  are  God's  huibandiy,!  Cor, 
in.  9.  The  planting  of  the  Lord  ^  Ifa.  Ixi.  3.  The  ordinary 
means  he  makes  uic  of  in  this  work,  is  the  miniiiry  of  the 
word,  I  Cur. iii.  9,  H^e  are  labourers  together  with  God.  But 
the  efficacy  thereof  is  wholly  from  him,  whatever  the  minif- 
ter's  part  or  piety  be,  ver.  7.  Ndither  is  h:  that  planteth  any 
thing,  neither  he  that  watereth  ;  but  God  thutgiveth.  the  increaje. 
The  Aponic  preached  to  the  Jews,  yet  the  body  of  that  p^  o- 
ple  renijjined  tn  infidelity,  Rom.  x  16.  Who  hath  batved 
our  report  9  Yea,  Ch  Ri^T.himfelf  who  fpoke  as  nevtr  uian 
fpnke,  faith  concerning  the  fucccfs  of  his  own  rainiftr;,  I  have 
Itibcured  in  vain  ;  I  hajje  fptnt  my  Jircngth  for  naught,  lia. 
xlix.  The  branches  may  be  hacked  by  the  preaching  of  the 
vofd  i  but  the  ftrokeViil  never  go  through,  till  11  be  carried 
^oinc  on  them,  by  an  omnipotent  arm.  However  God's  or- 
dinary way  is,  By  the  foclifhnefs  ofpreorching^tofavethem  that 
believe.  \  Cor.  1.  21. 

The  cutting  off  of  the  branch  From  the  natural  flock,  is  pf  r- 
formed  by  the  pruning  knife  of  the  law,  in  the  hand  of  the 
Spirit  of  Go  D ,  Gal.  ii.  19.  For  I  thro'  the  law,  am  dead  to 
the  law.  It  is  by  the  bond  of  the  covenant  of  works,  as  I  laid 
before,  that  we  are  knit  to  our  natural  flock  :  and  therefore, 
as  a  wife,  unwilling  to  be  put  away,  pleads  and  hangs  by  thq 
marriage-tie  ;  fo  do  men  by  the  covenant;  of  works.  They 
hold  by  it,  like  the  man  who  held  the  fhip  with  his  hands  j  and 
vhen  one  hand  was  cut  off,  held  ifVit  h  the  other  j  and  whea 
both  were  cut  off,  held  it  with  his  teeth.  This  will  appear 
from  a  diftinft  view  of  the  Lord'*  work  oii men,  in  bringing 
them  off  from  the  old  flock  i  which  I  now  offer  in  thcfc  follow- 
ing particulars. 

Firji,  When  the  Spirit  of  the  Lord  comes  to  deal  with 
a  pcrfon,  to  bring  him  to  Christ  ;  he  finds  bin  in  Laodi- 
rca's  cafe,  in  i.  found  flecp  of  fecurity,  dreaming  of  heaven, 
and  the  favour  of  God,  tho'  full  of  fin  againfl  the  holy  One 
of  Ifrael,  Rev.  iii.  17.  Thou  knowejl  not  that  thou  art  wretch* 
edf  and  mifcrable,  and  poor,  and  blind,  and  naked.  And  there- 
fore he  dans  in  iome  beams  of  light  into  the  dark  foul,  and 
lets  the  man  fee  he  is  lofl,  if  he  turn  not  over  a  new  leaf,  aud 
betake  himfclf  to  a  new  courfe  of  life.  Thus  by  the  Spirit 
of  the  Lo  R  D,  acling  as  a  fpirit  of  bondage,  there  is  a  crimi- 
nal court  creeled  iq  the  man's  breaft  j  where  he    is  arraiga- 


of  the  natural  Stock,  2 o i 

•^  .1 

ed,  accufed,  and  condemned,  for  breaking  the  law  of  God, 
convinced  of  fin  and  judgment,  John  xvi.  8.  And  now 
he  cari  no  longer  fleep  fecurtlv  in  his  for»er  courfe  o£ 
l?fe.  This  is  the  hrftHroke  ihc  branch  gets,  in  order  to  cut- 
ting off. 

Secondly.  Hereupon  the  man  forfakcs  his  former  profane 
courfes ;  his  lying,  (wearing,  S'lbbath-breaking,  ilealiog,  and 
fucb  like  pradiccs  ;  the'  they  be  dear  to  him  as  right  eyes,  Le 
will  rather  quit  them  than  ruin  hi*  foul.  The  ihip  is  like  to 
fink,  and  therefore  he  ihioweih  his  goods  overboard,  that  \\i. 
hi:nU:lf  muv  notpeiifh.  And  now  he  begins  to  blefs  himtcU 
in  his  heart,  and  look  joyfully  on  his  evidences  for  heaven  ;\ 
thinking  hirateU" a  betierTeivant  to  GoD  than  •razny  others, 
Luke  xviii.  1 1.  God,  J  thank  thee^  I  cm  not  cs  other  nun  art^ 
extortioners^  urjujl,  a-duUcrers,  &c.  But  be  foon  gets  another 
flrokc  with  the  ax  ot  the  law/  fhewing  him  that  it  is  only  lis 
that  doth  wha;  is  written  in  the  law,  who  can  be  fdved  by  it  ; 
and  that  his  negative  holinefsis  two  fcanty  a  cover  from  the 
ftorm  of  God's  wrath  :  And  thus,  akho'his  fins  of  com  million 
only  were  heavy  onhitn  before  ;  hi  finsof  omifiion  now  crowd 
into  his  thoughts,  attended  with  a  train  of  law-curfcs  and 
vengeance  :  And  each  of  the  ten  commands  difcharges  thuD- 
dcr-claps  of  wrath  againU  him,  for  bis  omittiDg  re(iuired  du- 
ties. 

Thirdly,  Upon  this,  he  turns  to  a  poGtively  holy  courfe 
of  life.  He  not  only  is  not  profane,  but  he  performs  religi- 
ous duties  :  he  prays, feeks  the  knowledge  of  the  principles  of 
religion,  ftri£llv  obferves  the  Lord's  day,' and  like  H-irocf, 
does  many  things,  and  hear  fermons  gladly.  In  one  word, 
there  is  a  great  conformity  in  his  outvvard  converfation,  ta 
the  letter  of  both  tables  of  the  law.  And  now  there  is  fo 
mighty  a  change  upon  the  man,  that  his  neighbours  cannot 
mils  to  take  notice  of  it.  Htnce  he  is  cheerfully  admitted 
by  the  godly  into  their  f.^ciety,  ?s  a  praying  perfon,  and  caii 
confer  with  them  about  religious  matters,  yea,  and  about  (oul- 
excrcife,  which  lome  are  not  acquainted  with.  And  their 
good  opinion  of  him  confirms  his  good  opinion  of  himfclf. 
This  dtp  in  religion  is  fatal  to  many,  who  never  get  beyond 
it.  But  here  the  Lord  reachetli  the  eltcl-branch  a  farther 
ftroke.  Confcicnce  flics  in  the  man's  face,  for  fome  wrong 
fieps  in  his  converfation  ;  the  negleft  of  fom-'  duty  or  com- 
milTion  of  fome  fin,  wh.ch  is  a  blot  in  his  converfation  :  and 
then  the  flaming  fword  of  the  law  appears  again  over  his 
head  :  and  the  curfe  wrings  in  his  ears,  for  hire  that  con- 
tinueth  not  in  all  things  written  in  the  lay,  to  do  them, Gal, 
iii.  lo. 


202  How  thf.   u,  u.-iL/:;  :^  u,  i  LU'^Lii  Out 

Fourthly,  On  this  account  he  is  obliged  to  feek  another 
fdlve  for  his  fore.  Hi  goes  to  Go  D,  coLfcfleth  his  fins,  feckS 
».he  pajdon  of  it,  promifing  to  watch  a;»ainft  it  for  the  time 
to  conje  i  an^  lo  tinds  ealc,  and  thinks  he  -nay  very  well  take 
H,  feeing  the  Icripiurc  faith.  If  tut  confffs  our  fmSy  fie  isfaith- 
J.ui and jtji  to  fcrgizc  'usourf:as,  i  Jonn  i.  9.  not  confider- 
'i)g  that  he  giafps  at  a  privjlc^c,  which  is  theirs  only  who  arc 
ingraftcti  into  C'lRisr,  and  under  the  covenant  of  grace, 
and  which,  the  branches  yet  growing  on  the  old  Hock,  cannot 
pifad.  And  here  foractimes  there  are  formal  and  exprcfs 
vows  made  againH.  fuch  and  (uch  fins,  and  hindingto  fuchaud 
(■i:h  duties.  Thas  many  go  on  all  their  days,  knowing  no 
other  religion  but  to  co  duties,  and  to  confefs,  and  pray  for 
pardon  of  that  wherein  they -fail,  prcmiring  ihemfelvcs  etcf- 
'al  happinefs,  tho*  thev  are  ufer  fliangcrs  loCh'KiST.  Here 
vjany  clctX  ones  have  5)ccn  ca^l  down,  wounded,  and  many  rc- 
piobjtes  have  been  fliin;  while  the  wounds  of  neither  of 
them  have  been  deep  enough,  to  Cut  them  off  from  their  na- 
tural flock.  But  the  Spirit  of  the  Lo  KX)  gives  yet  a  deeper 
I'rrqkc  to  the  branch  whjch  is  to  be  cut  otti  (hewing  him  tha^ 
as  yet,  he  is  hut  an  outfide  faint  ;  and  diTcoveiing  to  him  the 
fil'.hy  iufis  lodged  in  his  heart,  which  he  took  no  notice  of 
before,  Rom.  vii.p.  JV/ien  the  commandment  came  fin  revived 
4Jid  Iditd.  ■  Then  he  fees  his  heart  a  dunghill  of  hcllifH 
J'jfts  ;  filled  with  covetoufnefs,  pride,  malice,  filihinefs,  and 
the  like.  Now,  as  foon  as  the  door^f  the  chambers  of  his 
imagery  is  thus  opened  to  him,  and  he  fees  what  they  do 
therein  the  dark,  his  ouifide  religion  is  blown  up  as  infuffi- 
cicnt  ;  and  he  learns  a  ne\/  lefibn  in  religion  ;  namely,  That 
he  is  nor  a  Jew  which  is  one  outwardly,  Rom.  ii.  28. 

fifthly^  Upon  this  he  goes  further,  even  to  jnffde  religion  : 
fets  10  work  more  vigoroufly  than  ever  ;  iriourns  over  the  c» 
.  ih  of  his  heart,  and  drives  to  bear  <Jown  the  weeds  he  finds 
growing  in  that  negltfled  garden.  He  labours  to  curb  his 
pride  and  pafiion,  and  tobanifh  fpeculative  impurities  ;  prays 
wore  fervently,  hears  attentively,  and  drives  10  get  his  heart 
affcfted  in  every  religious  duty  be  performs  ;  and  thus  he 
comes  to  think  himlclf  not  only  an  cutfide,  but  an  iofide 
Chriftian.  Wonder  not  at  this  ;  for  there  is  nothing  in  it 
beyond  the  yo^cx  of  nature,  or  what  one  may  attain  to  under 
a  vigorous  influence  of  the  covenant  of  works.  Therefore 
anothfr  (Iroke  vet  deeper  is  reached  :  The  law  chargcth 
home  on  the  mai.'b  confciencc  that  he  was  a  tranfgrcfljr 
from  the  womb;  that  became  in«>  the  world  a  guilty  crca- 
furc  ;  and  that,  in  the  time  of  his  ignorance,  and  even  fince 
his  eyes  were  opened,  he  has  been  guilty  of  many  aftual  fins*, 


of  ihe  natural  Stock,  203 

cither  altogether  overlooked  by  him,  or  not  fufiiciemiy 
mourned  oyer  :  For  fpiViiual  Tores,  not  healed  by  the  blcod 
of  Chr  1ST,  but  fkinned  over  fome  oiher  way,  a;e  ealily  ruf- 
fl;:d,  and  as  foon  break  out  again.  And  therefore  the  law 
takes  him  by  the  throat,  faying,"  Pay  what  thcu  owep. 

Sixthly ^  Then  the  finner  {d';%  in  his  heart,  Have  patUnce 
Tvitk  me,and  I  tcill pay  thee  all  :  and  To  falls  to  woik  to  paci- 
fy an  offended  Qo  d,  ^nd  to  atone  for  thefe  fins.  He  renews 
his  reperixance,  fuch  as  it  is  ;  bear,  patiently  the  aHlcl ions  laid 
upon  him  ;  yea,  he  affltis  himfglf,  denies  hirrrelr  toe  ufc  of 
his  la-A-ful  comforts,  li;^hs  deeply,  njouihs  bitterly,  cries  vith 
tears  for  a  pardon,  till  he  haih  wrouj,ht  up  bis  hc^rt  lo  a  con- 
ceit of  having  obtained  it  :  having  ihus  done  penance  for 
vhatispaft,  and  rcfolving  to  be  a  good  fcryant  to  God,  and 
to  hold  on  in  oarward  and  inward  obedience,  for  the  time  to 
come.  But  the  ilToke  muft  go  nearer  the  heart  yet,  ere  the 
branch  fail  off.  The  Lo  k  d  dilcovcrs  to  him,  in  the  glafsof 
the  lav,  how  he  Gnncth  in  all  he  does,  even  when  he  docs  the 
beft  he  can  ;  and  thoreforc  the  dreadful  found  returns  to  hi* 
tars,  Gal.  iii.  lo.'  (Surfed  is  every  one  that  ccntinudk  net  in, 
iJi  things,  8i.Q.  Whenyifajled  and  mourned ^{&\\\\  the  LOR  D, 
did  ye  at  aUfaJl  unto  we,  even  to  meY  Will  muddy  water 
make  clean  clothes  ?  Will  you  fatikfy  for  one  fin  with  anoth- 
er ?  Did  not  your  thoughts  wander  in  fuch  a  duty  ?  Were 
not  vour  affe61tions  flat  in  another  ?  Did  not  your  heart  give 
a  whorifh  look  to  fuch  an  idol  ?  And  did  it  not  rife  in  a  fit  of 
impatience  under  fuch  an  affliftion  ?  Should  i  accept  this  of  your 
hands  f  Curfsd  ht  the  deceiver y  which  facrijtcetk  to  the  Lord 
a  corrupt  thir/g,  Mai.  i.  13,  14.  And  thus  he  becomes  fo 
far  broke  off,  that  he  feeshe  is  not  able  to  fatisfy  the  demands 
of  the  law,  . 

Seventhly,  Hence,  like  a  broken  man,  who  finds  he  is  not 
able  to  pay  all  his  debts,  he  goes  about  \o  ccmpound  with  his 
creditor.  And  being  in  purfuit  of  eafe  and  coniforr,  he  docs 
what  he  can  to  fulfil  the  law  ;  and  wherein  he  fails,  he  looks 
that  God  will  accept  the  will  for  the  Cict6.  Thus  doing  his 
duty,  and  having  a  will  to  do  better,  he  cheats  himfelf  in'.o  a 
perfuafion  of  the  goodnefs  of  his  (late  ;  and  hereby  thoufands 
are  ruined.  B.it  the  eleft  get  another  flroke,  which  loofeth 
their  hold  in  this  cafe.  The  docfrine  of  the  law  is  born  in 
en  their  conlcicnces  !  demonliratingto  them,  that  cxa6l  and 
perfect  ohediencc  is  required  by  it,  under  pain  of  the  curfe  ; 
and  that  it  is  doing,  and  not  wifliing  to  do,  which  will  avvtil. 
Wifhirvg  to  do  better  will  not  aufwer  the  law's  demands  ;  and 
therefore  the  curfe  founds  again,  Curled  isevery  one  that  con- 
tinueth  net  to  do  them  :  that  is,  aftually  todothcm.  In  vain  i» 
wifhifig  then,  '  ^ 


204        How  the  Branches  are  taken  out 

£igktkly.  Being  broken  off  from  hopes  of  compounding 
with  the  law,  he  talis  a-borrowin^.  Hi  fees  that  all  he  caa 
do  to  obey  «bc  hw,  and  all  his  dt fires  to  bs,  and  to  do  bcucr, 
will  not  fnve  his  foul  j  ihertfore  he  goes  to  Ch  R  i  s  r,  inireat- 
ing,  that  his  n^htcouuiefs  maii^make  up  what  is  wanting  ia 
his  own,  and  cover  all  the  defcfls  of  his  doings  and  fuSer- 
ings  ;  that  fo  God,  for  Ch  a  I  si's  fake,  may  accept  them, 
and  thereupon  be  reconciled.  Thus  doing  what  he  can  to 
fulfil  the  law,  and  looking  to  Cii  r  i^t  to  make  up  all  his  dc- 
feels,  he  cotnes  at  length  again  toflcep  in  a  found  fkm":  Many 
perfons  are  ru>ned  this  way.  This  wa?  the  error  of  the  GaU- 
tions,  which  Paul  in  his  epiiTlc  to  them,  dilputes  againft.  Bat 
the  Spirit  of  God  breaks  off  the  Cnncr  from  this  hold  alfo, 
by  bearing  in  on  his  coorcience  that  great  truth,  Gal.  iii.  12. 
Jhttaw  is  notojfavk  ;  biii  the  man  that  dolh  ikem  Jkall  live 
inthtm.  Thertis  no  mixing  of  the  law  and  fdiin  «n  thisbufi- 
nefs  ;  the  fmner  mufi  hold  by  oqc  of  them,  apd  let  the  other 
go  ;  the  way  of  the  law  and,  the  way  ol  faith,  arc  fo  ftr  dif- 
ferent, that  it  is  not  poffible  for  a  fintier  to  walk  in  the  one, 
but  he  jcuil  come  off  from  the  other  :  and  if  he  be  for  doing, 
he  rauildo  all  alone  ;  Ch  r  IST  will  not  do  a  part  for  htm, 
if  he  do  not  all.  A  garment  pieced  up  of  fundry  forts  of 
lighteoufnefs,  is  not  a  garment  meet  for  the  court  of  heaven. 
Thus  the  man,  who  was  in  a  drearn,  and  thought  he  was 
eating,  is  awakened  by  the  flroke,  and  behold  his  foul  is 
faint ;  his  heart  finks  in  him  like  a  (lone, 'while  he  finds  he 
can  neither  bear  his  burden  himfclf^pne,  nor  can  be  get  help 
under  it. 

Ninthly,  What  can  one  do,  who  mufl  needs  pay,  and  yet 
neither  has  as  much  of  his  own  as  will  bringhim  out  of  debt, 
nor  can  he  get  as  much  to  borrow;  and  to  beg  he  is  afhamcd  ? 
What  can  fuchanone  do,  I  fay,  but  fell  himfelfas  the  maa 
under  the  lav/  that  was  waxen  poor?  Lev.  xxv.  47.  There- 
fore thefioner,b<?ai  otf  from  !o  many  holds, goes  about  to  make 
a  bargain  with  Christ,  and  to  fell  himiclf  to  the  Son  of 
God,  if  I  may  lo  fpeak,  folemnly  promifing  and  vowing, 
that  he  will  be  a  fcrvant  to  Ch  RiST,  as  long  as  he  livcf,  if 
he  will  fave  his  foul.  And  here  oft-times  the  finner  makes  a 
))erfoDal  covenant  with  Christ,  rcfigning  himfelf  to  him  oa 
ihefc  tcrins  ;  yea,  and  takes  the  facraraent  to  make  the  bir- 
gain  fure.  Hereupon  the.  man's  great  care  is,to  obcyCn  rist, 
kctphis  commands,  and  fo  fulfil  hi*  bargain.  In  this  the  foul 
finds  a  falfe,  unfound  peace,  for  a  while  ;  till  the  Spirit  of  the 
Lord  fetch  another  llroke,  to  cut  off  the  man  from  this  refuge 
of  lies  likcwife.  And  that  happens  in  this  manner :  When  he 
fails  of  the  duties  he  engaged  to,  and  falls  again  ii!to  the  fin 
he  c^oveuaAied  ajiaiuQ  ;  it  is  powTfuUy  carried  home   oa  bis 


of  the  natural  Stock . 

conftience,  that  his  covcp.ant  is  broken  j  fo  all  his  coaifori^y 
goes,  ^nd  lerrcs  afreCi  Tclie  on  his  foul,  as  one  that  hds  T>io- 
ktn  covenant  with  Christ;  and  commonly  the  nun,  to  help 
himUix,  rrne  AS  his  covenant,  but  breaks  agairi  as  before.  And 
ho'.v  2s  i'  p;irible  it  fhould  beotherwife,  feeing  be  is  llill  upoa 
t  ic  old  dock  r'  Thus  rhe  wcrk  of  many,  all  their  days,  astoiheir 
louls,  is  nothing  but  a  making  and  breaking  fuch  covenants  over 
and  over  agair^ 

OijrCl.  Some  perhaps  will  fay,  Who  liveth  and  finoeth 
not  i  Who  is  there  that  falleth  not  of  the  duties  he  is  enga- 
ged to  ?  If  you  reject  this  way  as  unfounJ.who  then  can  be  fa- 
ved  ?  Anf.  True  believers  will  be  faved  ;  namely,  all  who 
do  by  faith  take  hold  of  God's  ccvenaiu.  But  this  kind  of 
covenant  is  men's  own  covenant,  devifed  of  their  own  heart  ; 
not  Gt)D*s  covenant  revealed  in  the  gofpel  of  his  grace  :  and 
the  making  of  it  is  nothing  clfe,  but  the  making  of  a  covenant 
of  works  wnh  Ch  r  ist,  confoanding  the  law  and  the  gof- 
pel ;  a  covenant  he  will  never  fabfcriba  to,  though  welhould 
Cgn  It  wiih  our  heart's  blood,  Rom.  iv.  14.  16.  For  if  the) 
ichick  art  of  the  lazn  be  ktirsyjailh  is  made  void,  and  the  prO' 
mije  made  of  no  v.  c  ffftcl. — Therefore  it  is  offaith^  that  it  might 
be  ay  grace,  to  tk'.  tnd  the  promij'e  might  be  Jure  to  all  the  feed. 
Chap.  xi.  6.  And  if  by  grace^ihcn  it  is  no  more  cf  works  ; 
ctherwije  grace  is  no  more  grace.  But  if  it  be  oficcrks,  then  it 
is  no  more  grace  :  otherwife  luork  is  uq  more  work.  God's 
covenant  IS  everlading  :  once  in,  never  out  of  it  again  :  ani 
the  mercies  of  it  are  fure  mercies,  Ifa.  Iv.  3.  But  that  cove- 
nant of  yours  is  a  tottering  covenant,  never  furc,  but  broken 
everyday.  Iiisan.erc  fcivile  covenant,  giving  CiiRlST 
fcrviccfor  falvation  :  but  Goo's  covenant  is  a  fiUal  covenant, 
in  which  the  finner  takes  Ch  Ri  ST,  and  his  falvation  freely 
Oifciedjand  lo  becomes  a  fon,  John  i.  12.  But  as  many  as 
received  him,  to  them  gave  he  power  to  become  the  jons.  of  Gad  ; 
and  beui(i,  become  a  Ian,  he  fcrves  his  Father,  not  thatthein- 
herirance  may  be  his,  but  becaufe  it  is  his  through  Jesus 
CiiRisr,  fee,  Gal.1v.24.  and  downward.  To  enter  into  that 
fpurious  covenant,  is  to  buy  Christ  with  money  ;  but  to 
taks  hold  of  God's  covenant,  is  to  buy  of  hwn  without  money 
and  without  price,  Ifa.  iv.  1.  that  is  to  fay,  to  beg  of  him. " 
In  that  covenant  men  work  for  life;  in  God's  covenant 
they  come  to  Christ  for  life,  and  work  from  life.  Whea 
a  per  Ton  under  that  covenant  fails  in  his  duty,  all  is  goae,  the 
covenant  muH  be  made  over  again  ;  but  under  God's  cove- 
nant, although  the  man  fail  in  his  duty,  and  for  his  failure* 
fall  under  the  difcipline  of  the  covenant,  and  lies  undir  the 
vvei^ht  of  it,  till  fuch  time  as  he  has  rccourfe  to  the  blood  of 
Cii&iST   for  pardon,  and  reucw  hi»  repenu&ce,  yet  all  that 


2o5       HoTv  the  Branches  are  taken  out 

he  rruHcd  to  forllfe,  and  falvation,  namely,  the  righteoufneff 
of  Cii  R  1ST  flill  flaiids  entire,  and  the  covenant  remains  trro, 
Ice  Rom.  vii.  24,25.   and  viii.  1. 

2vow,  though  feme  men  fpcnd  ihcir  lives  in  ciaking  and 
breaking  fuch  covenants  of  their  own,  the  terror  upon  the 
breaking  of  them  wearing  weaker  and  weaker  by  degrees,  till 
at  lafl  it  creates  them  little  or  no  uneafzncfj  ;  yet  the  man 
in  whom  the  good  woik  is  carried  on,  till  it  be  accomplifh- 
cd  in  culling  him  olF  from  the  old  (iock,  finds  thefc  tove- 
nanis  to  be  as  rotten  cords,  broke  at  every  touch  ;  and  the 
terior  of  God,  being  tVitrtupon  redoubled  on  bis  fpirir,  and 
th«  waters  at  every  turn  getting  into  his  very  foul,  he  is  obli- 
ired  to  ccaCe  from  catching  holj.ot  fuch  covenants  and  to 
fcclc  help  foire  other  way. 

Ttntkl) ,  Therefore  the  man  comes  at  length  to  bog  at 
Ch  R  15t's  door  for  mc'cy;  hut  vet  he  is  a  protid  beggar, 
{landing  on  his  perfonal  worfh.  For,  as  the  PapifU  have 
mediators  to  glcad  for  iherr,  with  the  one  only  Mediator  ;  fo 
the  branches  of  the  old  ilock,  have  alw^/s  fomething  to  pro- 
rfute,  which  they  think  may  conimcr^d  them  IoChrist,  and 
engage  him  to  take  their  cau!c  in  hand.  They  cannot  think, 
ofromir^to  the  fpiritural  market,  without  money  in  their 
hand.  'I  hry  are  like  pcrfons,who  have  once  had  an  cfl»tc  of 
their  own,  but  are  reduced  to  extreme  poverty,  and  forced  lo 
beg.  When  they  come  to  beg,  they  ftill  remember  their 
former  chpra6\er;  and  though  they  have  loft  their  fubftancc, 
yet  they  retain  much  of  their  formcrkfpirit  !  therefore  they 
cannot  think  ihey  ought  to  be  treated  a?  ordinary  beggars,- 
but  defrrve  a  particular  regard  ;  and,  iF^that  be  not  given 
them,  their  fpirits  rife  apainft  him  to  whom  they  addrcf* 
themfelves  for  fupply.  Thus  God  gives  thi  unhu:nhled  fin- 
ncr  many  common  mercies,  and  fliu'.s  hiru  not  up  in  the  pit, 
according  to  his  defcrving  ;  but  all  this  is  nothing  in  his  eyes. 
l\>t  mud  be  fet  down  at  tVc  children's  fable,  otberwifc  he  rcc>. 
kens  himfclf  hardly  dealt  wi^h,  and  wronged;  for  he  is  not  yet 
biought,  fo  low,  as  to  ihink.  God  ir.ay  be  jaftified  when  ht 
fpeaketb,  againft  him,  and  clear  from  all  iniquity,  when  be 
^udgetb  him  according  to  his  real  demcrii,  PIjI.  li.  4.  He 
thinks  perhaps,  that  evcti  before  he  was  eolightncd,  he  wa» 
better  than  many  others ;  h*-  confMlers  his  refornution  of  life, 
his  repentance,  the  grief  and  tears  his  fin  has  cofl  hiro,  hi«' 
carncfl  dcfires  after  Ch  R  I  ST,  his  prayers,  and  wrcfllings  for 
mercy  :  and  uTeth  all  thcfe  now,  as  bribes  for  mercy,  layjnfj 
ro  fmall  weight  on  them  in  hi?  addreffes  to  the  throne  of 
grace.  But  here  the  Spirit  of  the  Lo  R  D  (boots  a  flicaf  ol 
arrows  into  the  man's  heart,  whereby  his  confidence  in  ibefe 
thing?  is  funk  and  dtftxcycd  ;  and  inftcad  of  thinking  hiaifcK 


o/  the  natural  Stock,  207 

icttcr  than  many,  be  is  made  to  fee  bimfclf  worfe  than  any' 
The  naughtinefs  of  his  reformation  of  life  is  diH^overed.  His 
repentance  appears  to. him  no  better  than  the  lepcntance  of 
Judas  ;  his  teats  like  Efau's,  and  his  dciircs  after  Christ  to 
be  feluiii  and  lothfomc,  like  theirs  who  ^ou^ht  Christ  he- 
caule  ot  the  loaves,  John  vi.  26.  H's  anfwer  f ro  n  God 
fectns  now  to  be,  Away  proud  beggar,  Hozujkall  I  put  thee  a- 
inong  the  cAildren  ?  He  Icems  to  look  fternly  on  him,  for  his 
flighting  of  Jesus  Chr  ist  by  unbelief,  which  is  a  fin  he 
fcarce  diCcerned  before,  ^at  now  at  length,  he  beholds  it  la 
its  crimfgn  colours  ;  and  is  pierced  to  the  heart  as  with  a 
tboufand  darts,,  while  he  fees  how  he  has  been  going  on  blind- 
ly, finning  againfl  the  remedy  of  fin,  &.  in  the  vhole  coarfe  of 
his  life,  trampling  on  the  blood  of  the  Son  of  GOD.  And  now 
he  is,  in  his  own  eyes,  the  miferablc  objc6\  of  law-vengeance, 
yeaand  gofpcl-vengeance  too. 

EUvaithl)^  The  man  being  thus  far  hurnbled,  will  no  more 
plead,  he  is  worthy  for  whom  Christ  fhould  do  this  thing  ; 
but,  on  the  contrary,  looks  on  himfclf  as  unworthy  of  Chrift, 
&  unworthy  of  the  favour  of  Gqd.  Wcm^iv  compare  him  in 
this  cafe,  to  the  young  man  who  followed  Chr  ist,  having 
a  linen  cloth  call  about  his  naked  body;  on  whom,  when  the 
young  men  laid  holdj  he  left  the  linen  cloib,  and  fled  froni 
them  naked, Mark  xiv, 51, 52.  Even  fo  the  man  h.id 'been  fol- 
lowingChrift.iii  the  thiii&coldnfe  garment  bfhis  own  peifonal 
worihinefs;  but  by  it,  even  by  it,  which  he  fo  much  truflcd 
to,. the  law  catcheih  hold  of  him,  to  make  him  prifoncr  ;  and 
then  he  I's  fain  to  leave  it,  and  f!:cs  away  naked  ;  yet  not  to 
Oil  R  1ST,  but  from  him.  If  vou  now  tell  h'ln,  he  is 
welcome  to  come  to  Chr  ist, if  he  will  come  to  him  ;  he  is 
apt  to  fay,  Can  fuch  a  vile  and  unwoKhy  wretch  as  I,  be 
welcome  to  the  holy  Jssus  ?  If  a  plaifter  be  applied  to  his 
wounded  foul,  it  will  net  (lick.  He  fays,  DspaTtfron  mejor 
J  am  ajinjul  man^  0  Lord,  Luke  v.  8.  No  man  needs  fpeak 
to  him  of  his  repentance,  for  his  comfert ;  he  can  quickly  ef- 
py  fuch  faults  in  it,  as  makes  it  naught  :  nor  of  his  tears,  for 
he  is  affured,  they  have  never  come  into  the  Lo  r  d's  bottler 
He  difputes  himfclf  away  from  Ch  r  ist,  and  concludes  now 
that  he  has  been  fuch  a  flighter  of  Ch  Ri  ST,  and  is  fuch  an 
unholy  and  vile  creature,  he  cannot,  he  will  not,  he  oughc_ 
not  to  come  to  Christ  ;  and  that  he  mud  either  be  in  bet- 
ter cafe,  or  elfc  he  will  never  believe.  And  hence  he  now 
makes  his  ftrongell  efforts,  to  amend  what  wa*  amifs  in  his 
vay  before  ;  he  pr.ivs  more  earneftly  than-ever,  mcnrns  more 
bitterly,  ftrivcs  againft  fin,  in  Ij^cart  and  life,  nnorc  vigoroufly, 
and  watcheth  more  tiilipently  J  ifbyanv  mean*  he  may,  at  . 
length,  bt  fit  to  conje  to  C'J[rist.      0.i«    would  think  thtf 


2 0 8       How  the  B ran ches  are  taken  out 

man  is  wtll  humbled  now  :  But  ah !  devilifh  pride  Iurk«  nn- 
Jer  the  veil  of  all  this  fecraing  hurtiility.  Like  a  kind'/ 
branch  of  the  old  ftock,  he  adheres  ftill,  and  uill  not  fubrait 
to  the  righteoufnefs  of  Gob,  Rom.  x.  3.  He  will  not  come 
to  the  market  of  free  grace,  without  money.  He  is  Wddcn  to 
the  marriage  of  the  King^s  Son,  where  the  bridegro^iari  him- 
felf  furnlfheth  jll  the  gncfts  with  wedding-garments,  ftrippiiip; 
them  of  their  own  t  but  he  will  not  come,  becaufe  he  wan':- 
a  wedding-garment,  howbeit  he  is  very  bufr  mAing  one  rea- 
dy. This  is  fad  work,  and  therefore  he  mud  have  a  deeper 
flrokeyet,  elfe  he  is  ruined.  This  ftrokeis  reached  him  with 
the  ax  of  the  law,  in  its  irritating  power,  't'hus  the  law  gird- 
ing the  foul  with  cords  of  death,  Jtnd  holding  it  in  with  the 
rigorous  commands  of  obedience,  under  the  pain  of  the  curfe  ; 
and  God,  in  his  holy  and  wife  condutl,  withdrawing  his  re- 
draining  grace  j  corruption  is  irritated,  lufls  become  violent, 
and  the  more  they  are  driven  againft,  the  more  they  rage, 
like  a  furious  horfe  checked  with  the  bit:  Then  do  corrup- 
tions fet  up  their  heads,  which  he  never  faw  in  himfclf  before. 
Kere  oft-times  atheifm,blafphcmy,  and  in  one  word,  horrible 
things  concerning  God^  terrible  thoughts  concerning  the 
faith,  arifc  in  his  bread;  fo  that  his  heart  is  a  very  hell  within 
him.  Thus  while  he  is  fwecping  the  houfe  of  his  heart,  not 
yet  watered  with  gofpel-grace,  thcfc  corruptions  which  lay 
quiet  before  in  negle^ed. corners,  fly  iip  and  d-jwn  in  it  like 
rluft.  H:  js  as  one  who  is  mending  a  darn,  and  while  he  is 
repairing  breaches  in  it,  and  flrer>grhening  every  part  of  it,  a 
mighty  Hood  comes  down,  overturns  his  work,  and  drives  all 
away  before  it,  as  well  what  was  newly  laid,  as  v/hat  was  laid 
before  ;  read  Rom.  vii.  8,  9,  lo.  13.  This  is  a  droke  whi<fh 
goes  to  the  heart;  and  by  it^^  his  hope  t)f  getting  himfelfmore 
fit  to  come  to  Ch  R  1ST,  is  cut  off. 

Lafily,  Now  (he  time  is  come,  whcnihe  man,  betwixt  hope 
and  dcfpair,  refolves  to  go  :o  Cn  r  ist  as  he  is  :  and,  there- 
fore, like  a  dying  man  nretchinw  himfclf,]aft  bcforebis  breath 
goes  out,  he  rallies  the  broken  forces  of  his  foul  ;  tries  to  be- 
lieve, and,  in  fome  fort,  laysholdon  JesusChrist.  And 
now  the  branch  hangs  on  the  old  dock,  by  one  fingle  tack  of 
a  natural  faith,  produced  by  the  natural  vigour  of  one's  own 
f|)irit,  under  a  mod  prefling  ncctfTity,  P(al.  Ixxviii.  34,  35. 
Winn  ktjlcw  them,  then  thry  Jhughl  him  :  and  they  returned 
and  enquired  early  after  God.  And  thry  remembered  that  God 
rvas  their  rock,  and  the  hi^h  God  their  redeemer.  Hof.  viii  .«. 
Ifraeljhail  cry  unto  me^  My  God,  are  kncxo  thei,  B'lt  the 
Lo  R  n  mindjngto  perfefthis  work,  fetches  yet  3'^"''""  -'^'^V.', 
vhertby  the  branch  falls  quite  off.  The  Sp-r 
'■  Infin^ly  difcovers  to  the  finner,  his  uttering 


bj  the  natural  Stocl.  209 

tiling  that  IS  good  ;  and  fo  he  dieth.  Rom.  vii.  9.  That  voice 
powerfully  ftrikes  thro'  his  ioxx\,How  can  ye  believe  .?  John  v. 
44.  Thou  canft  no  more  believe,  than  thou  canft  reach  up 
thine  hand  to  heaven,  and  bring  Christ  down  from  thence. 
And  thus,  at  length,  he  fees  he  can  neither  help  himfclf,  by 
working  nor  believing  :  and  having  no  more  to  hang  bv,  on 
the  old  flock, -he  therefore  fails  off.  And  while  he  is  thus 
diftrcffed,  feeing  himfeU  like  to  be  fwept  away  w'nh  the  flood 
of  God's  wrath  ;  and  yet  unable  fo  much  as  to  rtreich  forth 
a  hand,  to  lay  hold  of  a  twig  of  the  tree  of  life  growing 
on  th<  banks  of  the  river  ;  be  is  taken  up,  and  ingrafted  into 
the  true  Vine,  the  Lor. ->  J iisus  Christ  giving  him  the 
fpuit  of  faith. 

By  what  has  been  faid  on  this  head,  I  defign  not  to  rack  or 
diftrefs  tender  cop^cicnces  ;  for  though  there  are  bu».  few  fuch, 
at  this  day,  yet  God  foibid  I  fhould  offend  anyofCn  r  ist's 
liftlc  ones.  Bat,  alas  j  a  dead  fieep  is  fallen  upon  (h»&  gene- 
ration ;  they  will  not  be  awakened,  let  us  go  ?s  near  the  quick 
as  we  will  :  and  therefore,  I  fear  there  is  another  fort  of  a- 
wakeniag  ^biding^ihis  fermon-proof  generation,  which  fhall 
wake  the  ears  oflhcm  that  hear  it  to  tingle.  However,  I 
would  not  have  this  to  be  looked  upon  as  the  fovereign  Go  d's 
ftinted  method  ot  breaking  off  finners  from  the  old  (lock;  bat 
this  1  affert,  as  a  certain  truth,  that  all  who  are  in  Chr  ist^ 
have  been  broken  off  from  all  thefe  fevcral  confidences  ;  and' 
that  they  who  were  never  broken  off  from  them,  are  yet  in 
their  natural  (lock.  Neverthelefs,  if  the  ^oufc  be  pulled 
down,  and  the  old  loundjtion  razed  ;  it  is  all  one,  whether  it 
was  taken  down  Hone  by  ftone,  or  undermined,  and  ail  fell 
down  together. 

Now  it  is,  that  the  branch  is  ingrafted  in  Jesus  Ch!iist» 
-And,  as  the  law,  in  the  hand  of  the  Spirit  cl  God.  was  the 
inftrument  to  cut  off  the  branch  from  the  naisrai  itock,  fo  the 
gofpel,  in  the  hand  of  the  fame  Spirit,  is  the  inftrument  ufed 
for  ingrafting  it  into  the  fuperndtural  llock,  1  John  i.  g. 
Thit  tvhick  ue  have  fcen  and  heard,  declare  ute  unto  von  ;  that 
.yt  aifo  may  have Jeiiciufhip  with  us  :  And  trjtly  our'ftUoivJhip 
'"♦J  wilk  the  Father^  and  with  his  Son,  J'ji^  Chrijl.  S^e  ITaiah 
Ixi.  I,  2,  3.  The  go(p<l  is  a  filvcr  cord  let  down  from  hea- 
ven, to  draw  perilhi"g  finners  to  land.  And,  though  the 
preaching  of  the  law  prepares  the  way  of  the  Lord,  yet  it 
IS  m  the  word  of  the  gofpel.  that  Christ  and  a  finner  meet. 
Now,  .<s  in  the  naiurul  orafting,  the  branchbeing  taken  ud, 
is  put  into  the  ftock  ;  and  being  put  into  it,  takes  with  it  f 
and  lo  they  are  united  :  even  fo  in  the  fpiritual  ingrafting, 
Chkkt  apprehend* the  finner;  and  the  fiaaer,  being appre- 


ii  1  o     How  a  Sinner  Is  ingrafted  into  Chri; ' 

hcndcd  of    Christ,    spprebends    him;   and    fo  tbcy  be- 
come one,   Phi!,  in.  12. 

Firjl^  Christ  apprehends  the  Hnner  by  hi«  Spirit,  an! 
draws  him  to  himfeir,  i  Cor.  xii.  13.  For  by  one  Spirit,  v  - 
are  all  baptized  into  oritbody.  The  fame  Spirit  wbicU  is  iri 
the  Mediator  himfelf,  he  communicates  to  hisclecit  in  due 
time  ;  never  to  depart  from  them,  but  to  abide  in  them,  as  i 
principle  of  life.  Thus  he  takes  hold  of  them,  by  his  own 
Spirit  put  into  them  ;  and  fo  the  withered  branch  gets  l;fe. 
The  foul  is  now  in  the  hands  of  the  Lord  of  life,  &.  pofTefTedl 
by  the  Spirit  of  life;  how  then  can  it  but  live  ?  The  man 
gets  a  ravifhing  fight  of  Christ's  excellency,  in  the  glafs 
of  the  gofpel ;  He  {tt%  him  afull^  -fuiiable,  and  willing  Savi- 
our :  and  gets  a  heart  to  take  him  lor,  and  inftead  of  all.  The 
Spirit  of  fdith  furniflieth  him  with  feet  to  come  to  Christ, 
and  hands  to  receive  him.  What  by  nature  he  could  notdo,- 
by  grace  he  can  j  the  holy  Spirit  working  in  him  the  work  of 
faith  with  power. 

Secondly^  The  finnrr  thus  apprehendbd,  apprehendi 
Christ  by  faith,  and  fo  takes  with  the  blcffed  flock,  Eph. 
iii.  17.  That  Chrijl  may  dxvdl  iri  your  hfarts  by  faith.  The 
foul  that  before  tried  many  ways  of  efcape,  but  all  in  vain, 
doth  now  look  again,  with  the  eye  of  fatth,  which  proves  the 
healing  look.  As  Aaron'^  rod  laid  up  in  the  tabernacle^ budr 
ded  and  brought  forth  buds,  Num.  xvii.  X  So  the  dead 
branch  apprehended  by  the  Lord  of  lif3,..put  tnto,'and 
hound  up  with,  the  glorious  quickning  flock,  by  the  Spirit  di 
life,  buds  forth  in  actual  htlievJVig  on  Jesus  Christ, 
\vhcreby  this  union  is  completed  :  IVe  liavintr  the  Jam.ifpirit 
ef faith,  believe,  2  Cor.  iv.  13.  Thus  the  flock  and  the  graft 
are  united,  Ch  R  I  ST  and  the  Chriflian  are  married:  faith 
being  thfe  foul's  conftnt  to  the  fpiritual  marriage-covenant, 
vhich  as  it  is  propofed  in  thfegofptl  to  mankind  finners  inde- 
finitely, fo  it  is  demonftiated,  attefled,  and  brought  home,' 
to  the  man  in  particular,  by  the  holy  Spirit  :  ar>d  fo  he  being 
joined  to  the  Lo  r  n,  is  one  fpirit  with  him.  Hereby  a  be- 
liever lives  in  and  for  Ch  R  1st,  and  Ch  r  i  ST  lives  in  an4 
for  the  believer,  Gal.  ii.  20.  /  am  crucified  with  Chrijl.  Sr- 
tiertheUfi  I  live  :  yet  not  /,  Sut  Chrijl  liveth  iv  me.  Hof.  iii.?. 
TiiDvJkdl:  not  be  for  another  manj'c  will  I  d-lfo  be  for  thee.  The 
bonds  then  of  this  bleffed  union  are,  the  Spirit  on  Christ's 
part,  and  faith  on  the  believer's  part. 

^2|2»«ow,  both  the  fouls  and  bodies  of  believers  are   United    to 
^ftRiST.     He  that  is  joined  to  the  I^rd,  IS   (^.^    '   '    '        '"r 
•vi.  17.     The  very  bodies  of  believers  have  t' 
upon  them,  that  ihev  aro  the  temples  of  the  n^.j  v^..^.^,  .v. 
I9.     And  ibe  members  of  Ch  r  jst,  ver.  13,  ,  y/hem  ihe 


Infer  dices.  21 1 

jeep  in  the  dnft,  they  fleep  in  Jefus,  i  Thef.  iv.  14.  And  it 
is  in  virtue  of  this  union,  ihev  ihall  be  raifcd  up  out  of  the 
duft  again,  Rom.  \\\\,  11.,  H: Jhall  quicken  your  mortal  bodies 
1}  Ais  Spirit,  that  diuelUtk  tn you.  In  tcken  of  this  myftical 
union,  the  chu'-ch  of  believers  is  called  by  the  name  of  her 
Head  and  Hufbmd,  i  Cor.  xii.  12.  For  as  the  body  is  onCy 
and  haik  many  mtmbcri^—fo  alj'o  is  Chriji. 

Use.  Ffom  what  is  laid,  we  nr>ay  draw  ihefe  following  /«• 
Jerences. 

I.  The  preaching  of  the  law  js  moft  necefTary.  He  that 
would  ingraft,  muR  needs  ufe  the  fnedding  knife.  Smncrt 
have  many  Ihifts  n,  keep  then)  from  CfiRisx  ;  nianv  things 
by  vbich  they  Keep  their  hold  of  the  natural  ftpck  :  therefore? 
they  have  need  10  te  ciofcly  purfucd,  and  huntedoiii  of  their 
{kuiking  holes,  and  refuge  otlics. 

Yet,  It  is  the  gofpel  that  croMrnc  the  work ;  (he  law  makes 
nothing  perfect.  The  law  lays  open  the  wound,  but  it  is  the 
pofpeJ  that  heals.  The  Uw  (trips  a  man, wounds  him.and  leaves 
him  half  deatl:  The  gofpel  hrnds  up  his  wounds,  pouring  la 
vine  and  oil,  to  heal  them.  /By  ihc  law  we  are  broken  off; 
but,  it  is  by  the  gofpel  we  are  taken  up,  and  implanted  ia 
Christ..  ^, 

3.  If  any  man  have  not  the  Spirit  oj  Ckriji,  ht  is  ncr.c  of  hisi 
flom.  viii.  ^.  We  are  told  of  a  monfter  in  nature,  having 
two  bodies  differently  animated,  as  appeared  from  contrary 
affcftions  at  one  and  the  fame  time  j  but  fo  united,  that  they 
vere  ferved  wiih-tl^e  fclf-fame  legs.  Jlven  fo,  however  men 
tnay  cleave  to  Ch  R  i.^.  T,  call  themfelvcs  of  the  holy  city, 
and  (lay  themfelves  upon  the  Gob  of  Ifracl.  Ha.  xlvii.  s. 
And  they  may  be  bound  up  as  branches  in  him,  John  xv.  s 
l>y  the  outward  ties  of  facraraents  ;  yet,  if  the  Spirit  that 
dwells  in  Christ,  dwell  not  in  them,  thev  are  not  on<t 
^ith  him.  There  is  a  great  difference  betwixt  adhefion  ani 
ingrafting.  The  ivy  claps  and  twills  itfeif  about  the  oak,  hut 
it  is  not  one  with  it,  for  it  ftill  grows  on  its  own  root  ;  fo, 
to  allude  to,  Ifa.iv.  1 .  many  profelTors  take  hold  ofCn  r  i s  r 
and  eat  their  own  bread,  and  wear  their  ov/n  apparel,  only 
they  are  called  by  his  name.  Tbeyft-:v  themfelves  upon  him, 
but  grow  upon  ihcir  own  root  ;thcy  take  fcim  to  fup port  their 
hopes,  but  their  delights  are  ellewhere. 

4.  The  union  betwixt  Ch  R  1  st  and  hi$  rnvdicil  memberJ, 
t.rm  and  ir.diffjlvable.     Were  it  fo  thai  the  hel':vcr  onlv 

apprehended  Christ,  but  Christ  apprehended  not  him; 
^  we  could  promife  little  on  the  itabilitv  of  fuch  an  uinoa  ;  it 
might  quirkiy  be  diffolved  ;.  but,  is  the  believer  apprehends 
Christ  by  faith,  fo  C;{RIST  apprehends  hi.m  bv  bis  Spirit, 
aftd  --"-  *"-''  r-t--^  hm  cut  of 'his  hand  D  J  the  cbi'i 
O 


2rf2  Signs  of  Chrifi' s 

only  keep  hold  of  the  nurfc,  it  might  at  length  weary  vai 
let  go  Us  hold,  and  fo  fall  away  :  but  if  (he  hdv<:  her  arms  a- 
bout  the  child,  it  is  in'no  hazard  of  fallit^g  away,  even  thoagh 
it  be  not  aflualiy  holden  by  her  :  fo,  Whatever  finful  iricr- 
miffions  may  happen  in  the  cxercife  of  faith,  yet  the  union 
remains  furr,  by  reafon  of  ihcconftant  indw:llin;i  of  the  Spir- 
it. Elcffed  Jt:us  !  all  his  taints  arc  in  thy  hand,  Dcut. 
icxxiii.  3.  It  i^obfcrved  bv  foinc,  chat  the  word  Abba  is 
the  fanj*c,  whether  yoa  read  it  forward  or  backwarcM  What- 
ever the  bclicver*& cafe  be,  the  Lord  is  ftiil  to  bim-,  Abbm 
^athtr. 

Lajlly,  They  have  an  unfure  hold  of  Cjitiist,  whoM  he 
lias  not  apprehended  by  bis  Spirit.  There  arc  many  half- 
marriages  here,  where  the  foul  apprehends  Ghkist,  but  i& 
*ot  apprehended  of  him.  Hence  many  fall  away,  and  n«vcr 
rife  again  :  they  let  go  their  hold  of  Christ;  and  wbcrv 
that  is  gontf,  a^lisgore.  Thclc  are  the  branches  in  Christ  , 
that  bear  not  fruit,  which  the  hufbandman  takethaway,  Joha 
XV.  «.  Q,ucji.  How  can  that  be  ?  jinj.  Thefe  ^ranches  are 
fet  in  the  {lock,  by  a  profefTiOn,  or' an  iinfound  hypocritical 
faith  ;  they  are  bound  up  with  it,  in  the  external'  ufc  ot*  the 
facraments  :  bjt  the  flock  and'tHey  are  never  knit  ;  there- 
fore they  cannot  hear  iiuit.  And  thev  need  not  be  cut  ol' 
riot  broken  off;  they  are  by  the  hufbandman  only  taken  iwax 
er,  as  the  word  primarily  fignifits,  lifted  up  ;  and  fo  ta- 
ken away,  becaufe  there  is  nothing  to  hold  them  ;  they  are 
indeed  bound  up  with  the  (lock  ii^but  they  bare  never  utiited 
"with  it, 

(lueji.  Howfballl  knowif  I  ani  appJrehendedof  Ch  r  1ST  i* 
Anf.  You  may  be  fati&Sed  in  this  inquiry,  if  you  cofifidcr  and 
apply  thcfe  two  things. 

/•Vr//,  When  Christ  apprehrn«^s  a  man  by  his  Spirit,  h 
is  fo  drawn,  that  he  comes  away  to  Ch  r  isT  with  his  whoL 
heart  ;  for  trutf  believing  is  believing  with  all  the  heart,  A^ii 
viii.  37.  Gur  Lord's  foVlowcrs  are  like  thcfc  who  fol- 
lowed Saul  at  fifft,  men  whofe  hearts  God  has  tt^ucheJ,  i 
Sam.  X.  26.  V/hcn  the  S"nirit  pours  in  overcoming  grace, 
thev  pour  out  their  hearts  hkc  water  before  him,  Pfal.  Ixii. 
8.  '  They  flow  untohiin  like  a  river,  Ifa.ii.  «.  AU  nations 
Jhalt  flow  unto  it,  vaecnc\y,xo  tht  mountain  of  the  Lord's 
houfe.  It  denotes  not  only  the  abundance  of  converts,  but 
the  difpofition  of  their  fouls,  in  coming  to  CiiRisr:  ihry 
fomc  heartily  ard  frcclv,  as  drawn  with  loving-kindncls,  Jt- 
xxxi.  3.  Thy  people Jhall  be  wilUnir  in  the  day  of  thy  power ^ 
?fdl.tx.3.  I.  e.  ticc.  leady,  opcn-heancd,  R'Vln^  themfclve» 
to  thee  as  free-will  offerings.  When  the  bridegroom  has  the 
Hridc'shcart,  it  is  a  right  marriage  ;  but  fome  gi.\  i 


apprehending  a  Sinner.  213 

to  Chr I ST»  who  give  him  not  their  heart.  They  that  ar« 
<;nly  dnven  to  CHRIST  by  terror,  will  lUrely  leave  him  a- 
gain,  when  "that  terror  is  gone.  Terror  may  break  a  heart 
of  ftonc,  but  the  pieces  into  which  His  broken,  ftill  continue 
to  be  flonc  ;  the  rcrrors  carvnot  foften  it  intft  a  heart  of  flelh. 
Yet  tenor  may  begin,  the  work,  which  love  crowns  :  the 
^rong  wiptj,  the  earthqu^ikt,  and  the  fire  f^oing  before  ;  the 
iJill  fmall  voice,  in  which  the  Lord  is,  may<:o«ne  after  them. 
When  the  blcffed  Jesus  is  lecking  linneo  to  matirh  wiih. 
him,  thev  are  bfild  and  pcrvcrle,  they  will  net  fpeak  with 
feim,  till  he  hath  wounded,  them,  made  them  capnves,  and 
bound  them  v:ith  tht  cordi  of  death,  vV'^ben  this  13  done, 
dicn  it  is  he  rrftkes  love  to  ihem,  and  wins  their  hearts.  The 
Lord  fays,  Hof.  ii;  i6_ — ep.  that  his  cbofen  Itrael  iliall  be 
married  ntito  himfelfi  But,  how  will  the  bride's  confeat  be 
won  ?  Whv,  in  the  firft  phce,  he  will  bj-ing  her  into  the  wil- 
derneft,  as  he  did  rhe  people  when  he  brought  them  cut  of 
Xgypt,  ver.  14.  ,  There  ihtt  will  be  hardly  dealt  with,  fcorch- 
ed  with  thuift,  and  bitten  with  ierpenis  ;  and  then  he  will 
fpeak  comforttiblv  to  her,  or,  as  the  expreffion  is,  he  will  fpeak 
upon  her  heart.  The  fiuner  is  firft  driven,  and  then  drawn  to 
Christ.  It  is  with  the  foul  as  with  Noah's  dove  ;  (lie  was 
-forced  Jjack  again  to  the  ark,  becaufe  fhe  could  find  nothing 
elfe  to  reft  upon  ;  but  when  fhe  did  return,  fhe  would  have-^ 
Tcfted  on  the  outfide  of  it,  if  Noah:  had  not  piu  foI^h  his  hand 
and  polled  her  in.  Gen.  viii.  g.     The  Lo  r  d  fends  the  aven- 

■  -^er  of  blood  in  purfuit  of  the  criminal,  and  he,  v;ith  a  fad 
teart  leaves  his  own  city  :  and  with  tears  in  his  eves,  parrs 
Aviih  his  old  acquaintance,  becagfe  he  dare  not  flay  with  them; 
And  he  flees  for  his  life  to  the  city  of  refuge.  This  is  not  at 
all  his  choice,  it  is  forced  work  ;  ncccfhtv  has  no  law.  But 
when  he  comes  to  the  gates,  and  fee^  the  beauty  of  the  place 
the  excellency  and  lovclinels  of  it  charms  htm  ;  and  then  ht* 
-inters  it  with  heart  ai?d  good-wIU,  faying.  This  is  my  rejl^  ard 
here  will  ijiay  ;  and»  as  one  faid  in  another  cafe,  1  had  penlh- 
^d  unlefs  1  had  pcrifhed. 

Secondly^  When  Christ  ppprehends  a  foul,  the  heart  is 
■^iifcngaged  from,  and  turned  agirinft  (in.   A%  in  cutting  oft  rhe 

.  'branch  from  the  old  ftock,  the  great  idol,  felf  is  brought  down, 
the  tnan  is  oc'verfully  taught  to  deny  himfclf ;  fo,  in  the  ap- 
prehending of  the  finner  by  his  Spirit,  that  unfon  is  dilTolved, 
■which  was  b.-ftArixt  the.man.  and  his.lufts,  while  he  was  in  the 
fleih,  as  the  Apoftic  exprcfTes  it,  PvOm.  vlii.  5.  the  heart  is 
loof'-a  from  them^  though  formerly  as  derr  to  him,  as  the 
memt'rr^of  his  body,  as  his  eyes,  legs  and  arms  ;  and,  inftead 
x)f  '.^icing  pleafurc  in  them,  as  fometimts  he  did,  hs  longs 
to  be  lii  of  thc<n.      When  the  Lo.hu  Jesus   cotiies  to  a 


2 1 4  Ilenejitsjlowingfrom  Chriji  to  Believer'.. 

foul,  in  the  day  of  converting  grace;  he  finds  it  lilce  Jcrufa- 
1cm  in  the  day  of  her  nativity,  Ezek.  xvi.  4,  with  its  naval 
not  cut,  drawing  its  fulfomc  nouriOimcnt  and  fatisfaftion  from 
its  lufts ;  but,  he  cuts  off  this  communication,  that  he  may  fct 
the  foul  on  the  breafts  of  his  ov/n  coafolations,  and  give  it 
reil  in  hi .n '"elf.  And  thus  the  Lord  wounds  the  head  and 
heart  of  fin,  an^tbe  foul  comes  to  him  faying,  Surely  our/A- 
f fieri  have  inherited  lies^  vanity  and  things  tchercin  there  are  nc 
profit,  Jcr.  x\'i.  19. 

Of  thft  hencjitsjlozuing  to  true  Bclicvcrs^Jrov: 
their  union  with  ChriJl. 

V.  An^  laftty^  I  come  to  fpcak  of  the  bcticfits  dowiog  to 
true  hc'.ievers  froni  their  union  with  Christ.  The  chief 
of  the  particular  benefits  believers  have  by  it, are  juftificaiion, 
peace,  adoption,  fanctification,.grov^th  in  grace,  fruitfulnefs  in 
good  works,  acceptance  of  thcfe  good  works,  ellablifhment  in 
aftate  of  grace,  fupport  and  a  fpccial  conduct  of  providence 
about  them.  As  for  communion  with  Cn  rist,  it  is  fuch  a 
benefit, as  being  the  immediate  confcquent  of  union  with  him, 
comprehends  all  the  reft  as  mediate  ones.  For  look, as  the 
branch,  immediately  upon  its  union  with  the  flock,  hatiKom^^ 
wunion  with  the  flock,  in  all  that  is  in  it  ;  fo  the  brliever  u- 
niting  with  Christ,  hath  communion  with  him  ;  in  which 
he  launcheth  forth  into  an  ocearut)f  happirefs,  is  led  iflto  » 
paradife  of  pleafurt<,  and  has  a  faving  inlcrefT  in  the  trca-> 
lure  hid  in  the  field  of  the  golpcl,  the  unfearchable  riches  of 
Christ.  As  foon  as  the  believer  is  tinitcd  to  Christ, 
Christ  himfelf,  in  whom  all  fulnefs dwells,  is  his,  Cant,  ii- 
j6.  My  beloved  is  mine,  and  I  am  his.  And,  Howjkall  he  nr. 
toi'k  him  freely  give  us  ALL  things  ?  R!om.  vii.  32.  Whether 
Paul,  or  Apcilosy  or  Cephas,  or  the  world,  of  life,  er  death,  cr 
things  prejent,  &r  things  to  come,  ALL  are  yours,  1  Cor.  iii.22. 
Thus  communion  with  Christ  i$  the  great  comprehenfive, 
blelGng,  nccrflarily  flowing  from  our  union  with  him.  Let 
ta  now  confidcr  the  particular  benefits  flowing  fiom  if, before- 
mentioned. 

The  Firfl  particuht  benefit,  that  a  firmer  hath  by  his  uni- 
on with  Christ,  is  j^iflification  ;  for  being  imiied  to 
Christ,  he  hath  communion  with  him  in  h'<^  T,e  Kfroufnrf., 
1  Cor.  i.  30.  But  of  him    are  ye  in  Chriji  Jf;.  *s 

made  unto  us  wifdom  and  I'igkttoujnfs.        He  '   ^  re 

condemned,  but  juftifird  before  Goo,  as  being  in  Chki:>t, 
Kom.  vili.i.   There  is  therefvre  nou  no   condemnation  to  tfun 
'\m>hi(.h  are  in   ChriJl  J f us.     The  braflches  hereof  arc  p*rdoa 
^^^n,  and  peifoiyil  acceptance. 


Jiiflijkation.  -  '  215 

i>?,  His  fins  arc  pardoned,  the  guilt  of  them  is  removed. 
The  bond  obliging  him  to  pay  his  debt,  is  cancelled,  Goi> 
the  Father  rakes  the  pen,  dips  it  into  the  blood  of  his  Son, 
icrofTcth  the  finncr's  accounts,  and  blottcth  them  out  of  his 
debt-book.  The  finner,  out  of  Cm  r  ;st,  is  bound  over  to 
the  wrath  of  Go  d  ;  hf'  is  under  an  obligation  in  law,  to  go  to 
the  prifon  of  hell,  and  t'lerc  to  lie  till  he  has  paid  the  utmoft 
farthing.  This  arifeih  from  the  terrible  fanftlon  wiih  which 
the  law  is  fenced,  which  is  no  lefs  than  death,  Gen.  ii.  17. 
So  that  the  linner  palTing  the  bounds  a(T";gr,cd  him,  is  as  Shi- 
inci  in  another  cafe,  amanofdcaih,  j  ICings  ii.  42.  But  now 
b'-ing  viniitd  to<xH  R  Ii  r,  God  faith.  Driver  kirn  from  gnvg 
down  to  the  pit  :  I  kavjbund  a  ranjbm^  Job  xxxiii.  14.  T^c 
fentence  of  cor-dcnmation  is  reve;fed,  the  bcliveris  abfolvcd, 
and  frt  bcvond  the  reach  of  the  coademnui^  law.  H;s  fms, 
which  fometimes  were  tei  btfore  the  Lord,  Plalm 
jtc.  8.  fo  that  thev  codd  not  he  hid,  God  cow  flk.cs  afl^ 
cads  them  all  behind  Wis  back,  Ifa.  xxxvii.  17,  Yea,  KcciH^ 
them  into  the  dephs  of  the  i^ea,  Micah  vii.  19.  What 'falU 
into  a  brook,  maybe  got  up  again  ;  but  what  is  caft  into  the 
fea.  cannot  be  recovered.  Ay,  but  there  are  fome  fhallow 
places  in  the  fea  ;  true.  b:it  their  Cns  are  not  caft  in  there, 
but  into  the  depths  ot  the  fea  ;  and  the  eepths  of  the  fea  are 
dcvourir;^  depths,  from  whence  thev  (hall  never  come  forth, 
again.  But  what  if  thev  do  not  fink  ?  He  will  cafl  ihcm  in  with 
force  ;  fo  that  they  Ihall  go  to  the  ground,  and  fink  as  lead  iri 
the  mightv  waters  of  the  R^deemci's  blood.  They  are  not 
only  forgiven,  but  forgotten,  Jer.  xxxi.  34.  /  wtU  for^ivr 
their  iniquity,  end  1  vill  rannnbcr  thtirjins  nc  more.  And 
though  thtir  after-fins  do  in  themrelvcs,deferve  eternal  wrath, 
and  do  a£lually  make  them  liable  to  temporal  flrckes,  and 
fatherly  chaflifcmcnts,  according  to  the  tenor  of  the  cove- 
nant of  grace,  P<alm  Ixxxix.  30. — 33.  Vet  they  can  never 
be  actually  liable  to  eterr:al  wrath.or  the^purfe  of  the  law;  fc" 
they  are  <lcad  to  the  law  in  Christ,  Rom.  vii.  4.  And 
they  can  never  fall  from  their  union  with  Christ,  nor  can 
they  be  in  Cii  r  ist,  and  yet  under  condemnation,  Rom.  viii. 
j.  There  is  therefore  now  no  condemnation  to  thtm  which  are  in 
Chr?Ji  Jfus.  This  is  an  inference -drawn  from  that  do6lrine 
of  the  bclisver's  bcingdead  to  the  law,  delivered  bv  the  Apof- 
tle,chap.  vii.  t — 6.  asis  clear  from  chap.  viii. 2,3,4.  And  in 
this  refp^efel,  the  juO.ified  man  is  the  blelfed  man,  unto  whom 
jJl^l^oiiD  imputeth  not  iniquity,  Pfalm  xxxif.  2.  As  one 
^o  has  no  defign  to  charge  a  debt  on  another,  fets  it  not 
down  in  his  count-kook. 

idly.  The  believer  is  accepted  as  righteous  in  God's  fight, 
2  CoV.  V.  21.     Tor  he  is  found  ia  Christ,  not  having  hin 


2i6  Peace  with  God, 

own  righteournerj,  but  that  which  is  through  the  faith  oT 
CrjRlST,  th«  rightcpiiiocd- which  is  of  Go]>  by  fail h,  Phil;, 
iit.  9.  He  could  newer  be  accepted  of  God  as  righteoui,up* 
en  the  ar.couni  cf  his  owo  rigbtcoufncfs ;  becaufe.at  bcft.  it  i» 
but  iinpcrfet};  and  all  rij/htcoufnefs, propetly  fo  calL^d. which 
vrill  abide  a  tpal  before  the. tbrofic  of  Goo,  is  perfctk.  The 
\rTy  name  o{  jt  implies  perfeftion  ;  for  imlefs  «  work  be  |>er^ 
fcciiy  c-onform  to  the  law,  it  js  not  right  but  v/roDg  ;  and  fo 
cannot  make  8  man  righteous  before  GuD,  whofc  jjid^mcaC 
is  according  to  truth.  Yet  if  juiljce  demand  a  rightcoufncfe 
oi  one. that  is  in  Ghp.  ist,  upon  which  he  mav  be  accounted 
righteous  befoic  the:  Lop  d  ;  Surdy  Jhali  fuck  an  one  Jay  ^  In 
ihc  Lord  have  I  rigkteovfncfs,  Ifa.  xiv.  1^4.  The  law  is  fuIfiU 
led,  it*  cammunds  are  obeyed,  iis.fant\ioa  is  faiisfied.  1  he 
hclievcr'i  Cautioner  Las  paid  th&debt.  ;.»  It  was  ex*6led,  and 
he  i^nrwercd  for  it.    'r- ,  .    :  '    '.  :     :     • 

Thus  the  perfon  united  to  Christ,  »s  juftified.  You 
may  conceive  of  the  v/holc  proceeding  herein,  in  this  man>- 
Tier.  The  avenger  of  b!ood  purfuing  the  criminal,  Chrift,  at 
the  Saviour  of  loftConrrs,  doth  by  the  Spirit  apprehend  him^ 
and  draw  him  to  -himfelf ;  and  he  b/  faith  lays  hold  oa 
Chr  IS.T  ;  fo  the  Lord  our  righteoufnels,  and  the  unrigh* 
teous.crpafurc  unite  •  .'From  this  unon  with  CnRi»1r,  rc- 
fults  a  communion  with  him,  In  his  unfearehablc  riches,  and 
confequentlv,  in- his  righieoufncfs,  that  jvhite  raiment  which 
he  has  for  clothing  of  the  oakod|  Rev.  iii.  18.  Thus  the 
righteoulncfs  of  Ch  R  I  sr  becomes  his  ;  and  becaufe  it  is  hit 
by  unquefljonablc  title,  it  is  imputed  to  himj  it  is  reckoned 
his,  on  the  judgment  of  God,  which  is  always, according  to 
the  truth  of  the  thing,  And  Co  the  believing  finner  hav- 
ing a  righteoufnefs  which  fully  anCwcrS  the  demands  of  the 
law,  he  is  pardoned  and  accepted  as  righteous.  See  Ifa.  xlv. 
%X.  24,  25.  P.om.iii.  24.  and  chap.  v.  1.  NoW  he  is  a  free 
man  ;  who  (hall  la?\^  thing  to  the  charge  of  thefc  whom 
God  juflifieth,1  Can  juftice  lay  any  thing  to  their  charge? 
No  ;  for  it  is  fatisHcd. ,  t^an  the  law  ?  No,  for  it  has  got  all 
its  demands  of  them  in  Jesus  Christ,  Gal.  ii.  s6.  'lain 
rruajitdwitk  Ckiiji.  What  can  the  law  require  more, after  it 
has  wounded  their  Head ;  poured  in  wrath,  in  full  ineafurc, 
into  their  foul  ;  and  cut  off  their  life,  and  brought  it  into  the 
dull  of  death  ?  In  fo  far  as  irhas  done  all  this  to  Jesus 
Christ,  who  ii  their  Head,  Lph.  i.  22.  their  Soul,  AcU 
ji.  2,s-  S7-  a^d  their  Life  ?  Col.  i:i.  4.  What  is  become  o£ 
the  fmoer's  own  band-w.'iting,  which  would  prove  the -debt 
upon  him  ?  Christ  has  blotted  it  out  Col.  ii.  14.  Btit.  \\, 
iBay  be  juftice  mav  get  its  eye  upon  it  again  ;  no,  he  4coi  it 
cut  ef  tht  way.     But,  O  that  it  had  been  torn  in  pieces>  may 


and  Peace  of  €o7ifcic7ict  2-17 

file  finncr  fay  :  yea,  fo  it  is  ;  the  nails  that  pierced  Ckrit's 

lands  and  fret,  ara  driven  through  it,  he  nailed  it.  B.it  wr>at 
i'  the -torn  pitjccs  be  let  together  a^ain  f  That  cannot  be,  for 
lie  railed  u  lo  ins  crofs,  and  his  crois  was  buried  with,  him  : 
hut  will  jicver  rife  more,  feeing  Christ  dieth  r.o  more. 
\\'here  is  the  f«tcc-covering  that  was  upon  the  corcemned 
nan  PtChr  isr  h?.s  d^Rroyed  It,  Ifa.  xxv.  .7.  Where  is 
r^eath,  that  flcod  Lcforc  the  iirner  with  a  grim  face,  and  an 
open  mouth, ^rcady. to  dc^j^our  hi:n  P.Ckkkst  has  fwallowed 
it  up  ii  vtf*ory,  ver,  8.  Glory,  g*ory,  glory  to  him,  that 
thii«  l9v,ed.  lis.and  wafhed  us  from  our  fms  in  bis  own  blcotl ! 
The  fccon_d  benefit  i'owing. from  jbe  fame  fprlr.^  of  union 
^•■ith  Christ,  and  coining  bv  the  way  of  j.iftjfiCalion,  in 
J'eace  :  peace  with. Gou,  and  peace  of  conlcicncc,*:.accor- 
.<iing  toihe  meafurcof  the  fcnfe  the  juftificd  3iavc  of  their 
peace  with  God,  Rom.  v.  1.  Therefore,  being  jjipifiid  <»v 
*'iith,  we  haze pcaiciL'ith  Gcd.  Chap.  xiv.  e^.  fc'rLnekmq 
■'.■m  0/  God  is  net  meat  cn^  drink,  but  rinkitcufn'fs  andpecje, 
cndjiy  inlhe  holy  Ghojl.  Whereas  Gop  was  their  encinv 
fcefore,  now  He  is  reconciled  to  l hern  in  ChPvIST  :  thery 
are  in  a  covenaRt  of  peace  with  hitn  :^  and  as  Abraham  was, 
fo  «hey  are. t'lefr Lends  pf  OoB.  JbU  is  well  pleafcd  with 
them  in  his  beloved  Son.  His  word,  which  fpoke  icrrpr  to 
them  formerly,  riow  fpeaks  peace,  if  ihey  rightly  take  up  its 
language..  Aid  there  is  love  in  all  his  difpenfations  to» 
wards  them,  wh^ch  makes  all  work  together  for  their  good. 
Their  confciences are  pu'■g^'c:  of  that  guilt  and  fiithincfs  that 
fometime  lay  upon  ihem  :  his  cpnlcience-purifying  blood 
flreams  through  their  fouh,  by  virtue  of  their  onion  with  him 
T^cb.  IX.  14.  How  muck  more Jhall the  blood  0/'  Chri/c—J>iir.^€ 
'ur  conj'cie/iccjrom  dead  z^'orks,  tt  ftrvc  the  living  God  t  Tuc 
.'onds  Ijid  on  their  confciences,  bv  tbe.^pirii  of  God,  afting 
as  the  fpirit  of  bondage,  arc  takjn  off,  ntrver  mere  to  be  laid 
on  by  that  hand,  Rom.  vii.  15.  far  ye  have  not  received  the 
(pint  of  bondage  again  to  fear.  Hereby  the  conscience  is 
ijuieied,  as  fooo  as  the  fpul  becomes  confcious  of  the  appli- 
cation ot  that  blood  ;  which  falls  I'ooner  or  later,  according 
to  the  meafure  of  faith,  and  as  theonlv  wife  GoD  lees  meet 
to  time  it.  Unbelievers  may  havetroubled  confciences  which 
they  may  get  quieted  again  :  but,  a^as  I  their  confciences 
become  peaceable,  ere  they  become  pure  !  fo  their  peace  is 
but  the  feed  of  greater  horror  and  confulion.  Carcleffnels 
may  give  eafe  for  a  while,  to  a  fick  confcience  ;  men  neglec- 
t«ig  us  wounds,  they  ciofe  again  of  their  own  accord,  before 
the  filthy  matter  is  purged  out.  Mary  bury  their  guilt  in  &.- 
jzrave  oi  an  ill  memory  :  confcience  fmarts  a  liale;  at  Icngii: 
ihe  lAan  forgets  his  fm,  and  thcic  is  an  end  of  »r :  -Bni  thai  u 


2 1 8  Peacf  with  God, 

only  an  cafe  bcferc  death.  Bufintrs,  or  the  affairs  of  life,  of- 
ten give  eafc  in  this  cafe.  When  Cain  ii  banjfhed  from  the 
prefcnce  of  the  LoRU,  he  falls  a-building  of  cities.  Whea 
the  evil  fpifit  came  upon  vSaul,  he  calls  not  for  his  Bible, 
nor  for  the  priefls  toconveife  vith  him  about  his  cafe  ;  but 
for  mnfick,  to  play  it  away.  So  nianv,  when  their  coiifcien- 
CCS  hcj^jn  to  be  uneafy,  tbcy  fill  thnr  heads  and  hands  with 
bufincfs,  to  divnrt  themfclvcs,  and  to  regain  eafe  at  any  rate. 
Yea,  fome  will  fin,  over  the  hclly  of  their  coDviftiont ;  and  fo 
fome  get  eafe  to  their  conlciences,  as  Hdzacl  gave  to  his  maf- 
ter,  by  ftiftling  hiTj.  Agairi,  the  pcrlorming  of  dutifi  may 
give  fome  eafe  to  a  difquietcd  conlcicrce  ;  and  this  is  all  that 
legal  profefTors  have  recourreto,  for  quieting  of  their  con- 
icicnces.  .When  confcience  is  wounded,  they  will  pray,con- 
fzh^  mourn,  and  refoUe  to  do  fo  no  more  ;  and  io  they  be- 
come whore  again,  without  any  application  of  the  blood  o\ 
Ch  r  1ST  by  faith.  But  they,  whofe  confcicnces  are  rights 
\y  quieted,  comcTor  peace  and  purging  to  the  blood  of  fpiink- 
ling.  Sin  is  a  fwect  moffcl,  that  makes  God's  cle£l  fick 
fouls,  ere  they  get  it  vomited  up.  It  leaves  a  (ling  behind 
it,  which,  fome  one  time  or  other,  will  create  them  no  little 

Eliha  {hews  us  both  the  cafe  a-nd  cure.  Job  xxxiit.  ^Bc- 
Bold  the  cafe  one  may  be  in,  whon  GoD  has  thought*  of 
love  to  !  He  darteth  convifttbns  into  his  confciciy e  and  make* 
them  ftick  fo  faft,  that  be  cannot  rid  himfelfof  them,  vcr.  i6 
He  opentththt  ears  of  men^  and  ftaftth  their  inJfruBion.  Hi» 
very  body  fickens,  ver.  19.  He  is  chajiened  alfo^  with  pain, 
upon  his  bed  ;  and  the  muttiludfi  9f^i^  bones  with  Jlrong  pain^ 
He  lofifth  his  ftomacb,  vcr  20.  His  life  abhorreth  bread^  and. 
his  foul  dainty  meat.  His  body  pines  away  ,  fo  that  there  is 
nothing  on  him  but  (kin  and  bone,  ver.  2i.  His  flfh  is  con- 
fumed  away,  that  it  cannot  be  feen  ;  and  his  bones,  ihat  were 
r.otjeen^jtick  out.  Though  he  is  not  prepared  for  death,  he 
has  no  hopes  of  life,  ver.  22.  His  foul  draweth  near  unto  the 
g->-ave,  and,  which  is  the  height  of  his  mifery,  liisli/eto  thede- 
jiroyers.  He  is  looking  every  moment,  when  devils,  thcfc 
dcftroycrs,  Rom.  ix.  ti.  thcfe  murderers,  or  man-flayers, 
Johnviii.44.  will  come  &  carry  away  his  foul  to  hell !  Odread- 
Jul  cafe  !  yet  there  is  hope.  God  dcfigny  to  keep  back  bis 
foul  from  the  pit,  although  he  bring  him  forward  to  the  brink 
of  it,  ver.  18.  Now,  fee  how  the  fick  man  is  cored  :  The 
phyfician's  art  cannot  prevail  here  :  the  difeafe  lies  more  in- 
ward, than  that  his  medicines  can  reach  it.  It  is  foul-trou- 
ble that  has  brought  the  body  into  this  diforder,  and  therefore 
the  remedies  muft  be  applied  to  the  fick  man's  foul  and  '  - 
fcicncc.     The  phyfician  for  this  cafe,  muft  be  a  fpirimal 


and  Peace  of  Confciencc.  219 

fician  ;  the  remedies  mnll  be  fpirilnal  ;  a  rightcoufnefs,  a  ran- 
fona,  or  atonement.  Upon  the  application  of  thcfe,  the  fonl 
is  cured,  the  confcience  is  quieted,  and  the  bed/  recovers, 
ver,  23,  24,  25,  26.  "  li  there  be  a  mtffenger  with  him, an  in- 
tcrpieter,  one  among  a  thoufand,  to  ihew  urito  man  his  up- 
rightnels  ;  then  he  is  gracious  unto  him,  and  faith,  Deliver 
him  from  going  down  to  the  pit,  I  have  found  a  ranfom. 
His  flefli  fnall  be  frefhcr  than  a  child's,  he  (hall  return  to  the 
days  of  hi^  youth.  He  {h;»ll  pray  unto  God,  and  he  (hall 
be  favourable  unto  him,  and  he  fiiall  ice  his  face  with  joy.** 
The  proper  phyfician  for  this  patient,  is  a  m'/fai^cr,  an  inler- 
preter^  ver.  23.  that  is, as  fome  expofilors,  not  w.thout  ground, 
anderftand  it,  the  great  phyfician  Jesus  Christ,  whota 
Job  had  called  his  R.edermer,  chap.  xix.  23.  He  is  a  mrjftn- 
ger^  the  mcfTenger  of  the  covenant  of  peace,  Mai.  iii.  1.  who 
comes  feafonably  to  the  fick  man.  He  is  an  interpreter,  the 
great  iwterpreter  of  Gou's  counfcis  of  love  to  finners, 
John  i.  28.  One  among  a  tkonjand,  even  the  chief  among  ten 
ihoufand.  Cant,  v.  10.  One  cholen  out  of  the  people,  Pfal. 
Ixxxix.  29.  One  to  whom  the  Lord  hath  givea  the  tongue 
of  the  learned,  to  fpeak  a  word  in  feafon  to  him  that  is  wea- 
ry. Ifa.  1.4.  5,  6.  It  is  he  that  is  with  him, by  his  Spirit,  now, 
to  convince  him  of  righteoulnefs  ;  as  iie  was  with  him  before, 
to  convince  him  of  fin  and  judgment,  John  xvi.  8.  His 
.work  now,  is  to  fhew  unto  him  hi^  uprightnefs,  or  his  righte- 
oufnefs,  i.  e.  the  interpreter  Christ  his  righteoufncfs ; 
which  is  the  only  righteoufnefs  arifing  from  the  p^yir^g  of  a 
ranfom,  and  upon  which  a  finner  is  delivtrtd  from  going 
down  to  the  pit,  ver.  24.  And  thus  Christ  is  faid  to  ce- 
clarcGoD's  name,Pfalm  xxii.22.  and  to  preach  righteournefs, 
Pfalm  xl.g.  The  phrafe  is  remarkable  ;  it  is  not  to  fhcw 
unto  the  man,  hnt  unto  man,  his  right^oufnefs;  wh-ch  not 
obfcurely  intimates  that  .he  is  more  than  a  man,  who  fhews,  or 
declareth  this  righteoufiicfs  :  Compaie  Amos  iv.  13.  He  that 
Jhrmeth  the  monptains^  and  created  the  wind^  and  declareth  nn^ 
to  man  what  is  his  thought.  There  feems  to  be  in  it  a  Iwect 
allufion  to  the  firft  declaration  of  this  righteoafncfs  unto  man,' 
or  as  the  word  is,  unto  Adam,  after  the  fall ;  while  he  lay  un« 
der  terror  from  apprehenfions  of  the  wrath  of  GoD  ;  which 
declaration  was  made  by  the  MelTcnger,  the  interpreter, 
namely, the  eternalWord  of  the  Sontjf  God.  caWtd, The  voice 
of  the  Lard  God,  Gen.  iii.  8.  and  by  him  appearing,  probably, 
inhuman  &ape.  Now,  while  by  his  Spirit,  he  is  the  Preach- 
er or  rightcoufnefs  to  the  man,  it  is  fuppofcd  the  man  lay* 
hold  on  the  offered  righteoufnefs :  whereupon  the  ranfom  is 
applied  to  him,  and  he  is  delivered  from  going  down  to  the 
pit  :  for  God  hath  a  ranfom  for  him.      This  is  iniimatc  te 


2  2C  Adoption. 

him  ;  God  faith,  Delix^er  Aim,  ver.  24.  Hereupon  hi$jc<jr- 
fcicnce,  being  purged  hv  t\\t  ^lood  of  »iorj''inrnt,  i»  pacific/d^ 
ar.d  fwcctly  qjieted  :  HeJhaU  pray  unto  Gcd-^-cnd  fee  his 
/:"  v''*^    '-y,   vfhich  before  be  beheld    with  Horror,    ver.  26. 

3  -^-Ttrtanneni    language.    Jiaving    en   fligh-Prirfi, 
/?  ofQod^  he  iiiill  drczB  near  xiith  a  tri*f  .^ecrt^  in 

"^jrance  cffaiik  ;  having  his  heart Jprinkirdfi an  an  evil 

;    .    HcD.  X.  21.  22.     But   then,  v»^at   becomes  of  the 

-cak   aoa   vcarv    fielh?      VJhy,Hi:f.'fifiia:il>e 

a  child's  ;  *r  /la//  rfturn  to  tht  days  of  hn  youth, 

\  -:    ij.  i^'iCiZ,  at  kis  dones^  whTcli  were  c^^ftencdwith  ftrong 

paia.  ver.  i^:Jhaltfay^  Ljfd^  z^.ia  is  j.ikx  ur,to  ihre  P  Pfalm 

:^xxv.  10.         /  • 

A  ihi'd  benc6t,  flowing  from  union  vitb  Christ,  u,  A 
doption.  BelJrver$,  being  united  toCHtiST,  become  chil- 
dren of  God,  and  members  of  the  family  of  heaven.  Bv 
theif  union  with  hijn,  who  is  the  Son  of  God  ^i;-  nature,  they 
bccoTtic  the  fors  of  .God  i>y  grace,  John  i.  12.  As  when  a 
brarscli  is  cut  r.ff  from  one  trec.'and  grafted  in  the  branch  of 
another;  the  ingrafted  oxarco.  by  means  of  its  union  with 
the  adopting  branch,  as  (bnriC  oot  uuntly  have  called  it,  is 
inadc  a  branch  ofthc  fatnc  ftock.  ^rith  that  into  wb^ch  itisin- 
grafted  :  fo  finners  being  ingrafted  into  Jesus  Chri«t, 
vhofe  name  is  tbe  3''*^c^b>  ^i'  J^tber  is  their  Pathcr ;  his 
God  their  Gob,  John  xx.  12.  And  thus  they,  who  arc 
^v  nature  children  of  the  d:.vil,bco#.'ne  the  childrcoof  GoD- 
Tfcev  Lave  the  Spirit  of  adoption,  Rom.  viji.  i^.  namely, 
the  Spirit  ofhis  Son,  w'hich  bring  them  to  God,  as  children 
to  a  father  :  to  pour  out  their  connpla'nts  in  hi«bofora,  and  tr, 
feck  r.eccfiarv  fupplv,  GaJ.iv.  6.  B^cau/e  ye  are/ens,  G-s 
katkfent  forth  the  Spirit  of  his  San  into  ycur  keai-ls,  c  -)  ^  •: .-, 
AlfLa^  father'.  '^Jnder  all  their  »'caknf^es,  they  hayeTaihcr- 
Jv  pity  and  compafEon  fncwn  them,  Pfalm  ciii.  13.  Like  as  a 
faiker  pitieth  his  children,  fo  the  Lord  pitieth  them  that  fear 
.htm.  Alihbugh  they  were  but  foundlings,  found  in  a  dcfart 
•  land  ;  yet  now  that  to  them  belongs  the  adoption,  he  keeps 
them  a*  tbe  apple  of  his  eye,  Deut.  xxxii.  V0.  Wbofor>  - 
er  purfue  them,  they  have  a  refuge,  Prov.  xiv.  «6.  // 
rv"  :'  '  '^ -'.'.  have  a  place  of  refuge.  In  a  time  of  common 
f  ^  t  V  have  chajibers  for  proteflion, where  they  mav 

he  ;..-.  -..;:i  the  indignation  be  overpaft,  Ifa.  xxvi.  20.  And 
be  \%  not  only  their,  refuge  for  proteQion,  but  their  portion 
forpTOVifion,  in  that  refuge,  Pfalm.  cxlii.  5.  Tk<m  ^rt  my 
refuse  and  my  portion,  in  the  land  of  the  living.  Thev  arc 
proTided  for,  for  eternity,  Heb,  xi.  !f>.  He  hath  pref^ared 
fin- 1 htm  *  city.  And  what  he  fees  thev  have  need  <• 
dmc  they  fhaJl  cot  want.  Mat.  vi.  31,  32.     Take  no  t .. 


^anftificaticn.  221 

facing,  What  JJ^all  roe  eat  f  Or^  What  fiall  roe   drink  f  Or, 

W hsrttirithal JkaU.  let  be  clotkfd  f  Foryoui  k'avmiy  father 
knoTveth  that  ye  have  need  of  all  thr/e  things.  S^eafcnablc  cor- 
rection IS  likcwife  their  privilege  as  fons  :  fo  they  arc  not 
fuftcred  to  pafs  with  their  fddlts,  as  happens  to  othcn  v/ho 
arc  noi  children,  but  fervaoti  of  the  family,  and  will  be  tam- 
ed out  of  doors  for  their  mifcarriages  at  length,  Heb.  xri.  7. 
if*ye  enduTt  chajt-ming.  God  dtialeth  witkyju  as  t  ilk  fans  ;  Jot 
xi/hatjen  ii  he  xi>hom  the  fctker  chajienetk  not  ?  Thev  arc  heirs 
of,  and  {JxiW  inherit  the  promifes,  Hcb.  vi.  is.  Nay,  thejr 
are  heirs  of  GOD,  who  hitnfcif  is  the  portion  of  ♦heir  iirher- 
itarwre,  Pfal.xvi.  5. and  joint  heirs  WkihCKR  isT.Roai.'iii.ij. 
And  because  ihey  are  the  children  of  the  great  King,  and 
young  heirs  of  glory,  they  have  angcl.«for  their  attcciJar.rxwho 
arc  fcnt  foith  to  miiiiilci  for  them  thai  iaall  U:  Lcir*  of  falva- 
lion,  Heb.  i.  14.        '      "  ':    ^  -.         - 

A  Fourtp  bejicEt  is  Sanflification,  1  Cor.  i.  30.  Eut  ej 
him.  are  ye  in  Chriji  Jejus,  zcho  of.Qodisma.ie  unio  us  tL'i/dcm 
and  righteou/ne/s,  and  J  ana. ^cation.  Being  united  to  C  h  r  1  s  r 
they  partake  of  his  Spirit,  which  is  the  S->irit  of  holiocfs. 
There  is  a  fulnefs  of  the  Spirit  in  Ch  s  i$t,&  it  is  not  liVc  the 
fulnefi  of  a  veflel,  which  only  retains  what  i*  poured  into  it; 
but  it  is  the  iulr^ts  of  a  fountain  for  diffufion  aad  coonrauivica- 
lion,  which  is  always  fending  forth  its  water,  and  yet  is  al- 
ways fall.  The  Spirit -o!  Christ,  that  tpirltual  fjp  whick 
is  m  the  ftock,  and  from  thence  is  corcmun.icaie  to  the  braach- 
es,  is  the  Spirit  ofgracc,  Zcch.  xii.  ic^  And  where  the  Spir- 
it of  grace  dwells,  there  will  be  found  a  coinp!tcauon  of  all 
graces.  Holincfs  is  not  oiic  grace  only,  but  aU  the  graces  of 
the  Spirit  ;  it  is  a  conftcjlation  of  graces  ;  it  is  all  the  graces 
in  their  feed  and  root.  And  as  the  fap  conreved  trow  the 
flock  into  the  branch,  goes  through  it,  and  through  every 
part  of  it;  io  the  Spirit  of  God  fanQifies  the  whole  man. 
The  poifon  of  fin  wascifFulfd  through  ihc  whole  fpint,foul 
and  body  of  the  whole  roau  ;  and  fandifying  grace  purfue*  it 
into  every  corner,  t  Thefl'.  v.  23.  Every  part  of  the  man  is 
fan£li!ied,  though  no  part  is  perfcflly  fo.  The  truth  we  arc 
fantlified  by,  is  not  held  in  the  head,  as  in  a  prifon  ;  but  runs, 
with  its  fanttjfy-ng  inflrjcnces, through  heart  and  life.  There 
aie  indeed  liiaie  graces  in  every  believer,  wMch  appear  as  top- 
branches  above  the  rcfi  ;  as  meeknefs  in  Mofes,  patietKC  in 
Job  ;  but  feeing  there  is  in  every  child  of  God,  a  hoi/  prin- 
ciple going  along  with  the  Koly  law,  in  ail  the  parrs  thereof, 
Joving,  licking,  and  approving  of  it  ;  as  appears  from  their 
univerfal  refpctl  to  the  commands  of  God;  it  m  evident 
ttiv-y  arc  caducd  with  all  the  graces  of  the  Spiiit:    bccaufe 


2  2  2  San^:Jicatid)U 

there  can  be  no  more  in  the  efetl,  than   there  wai  lA  tlie 

caufc.  ,  '  .       •       ' 

Now,  this  ranftifying  Spirit,  whereof  believers  partake,  \% 
unto  ihcm,  fi.}  A  Spirit  of  rnortification.  Through  the  Sfri~ 
rit  th(\ -aoTtify  tht  dt<di  of  tht  b^ydy,  Rom.  riii.  13.  Sio  is 
crucified  in  ihrm.  Gal.  v.  24.  They  are  planted  together, 
namelv»  vrlih'CH  rist,  in  the  Iikeneis  of-hts  death,  which 
was  a  lingering  death,  Rom.  vi.  5.  Sin  in  the  faint,  though 
ror  quite  dead,  y^t  is  dying.  If  it  were  dead,  it  would  be  ta- 
ken down  from  the  crols  and  buried  out  of  his  figh^;  but  it 
bangs  there  as  yet,  working  and  ftru2gling  under  it|  mortal 
wounds.  jLooR,  as  when  a  tree  has  get  fuch  a  Oroke  =>\ 
rea«bc$  thcbfj^t  of  )t,  all  the  leaves  and  branches  thcicof 
begin  to  fade  and  decay  ;  fo,  where  the  fanclifvm^  Si  :nt 
comes  and  break«^the  p«wer  o*^  (in,  there  is  a  gradual  ceaflng 
from  it,  and  dyrnw  to  ir,  in  the  whole  man,  fo,  that  he  no 
longer  lives  in  the  flefh  to  th*  luOsof  men.  He  does  rot 
make  fin  his  trade  and  bufinefs  ;  it  is  not  bis  grea*  dcfign  to 
feek  himfelf,  pnd  to  fatisFy  his  corrupt  inclinations  ;  but  he 
is  for  Immaouers  land,  and  is  walking  in  the  high-way  to  it, 
the  way  which  li  called,  The  v  t,-  of  holinefs  ;  though  the 
wind  ffom  hell,  that  was  on  his  back  before,  blows  now  full 
in  hii  face,  makes  his  travelling  uneafy,  and  often  drives  him 
off  the  high-way.  («.)  This  Spirit  is  a  fpirit  of  viv  ficaiion  to 
them  ;  for  he  is  the  Spirit  of  life,  and  makes  them  live  unto 
righteouftefs,  Ezek.  xxxvi.  27.  And  I  will  put  my  Spirit  with' 
in  you,  and  caufc yau  to  walk  in  myjlatutcs.  Thole  that  have 
been  planted  together,  with  Christ,  in  the  likenefs  of  his 
death,  thall  be  alfoin  the  Irkenefs  of  his  refurreflion,  Rom. 
VI.  3.  At  Ch  F.  ist's  refurre^^ion,  when  his  foul  was  re-unt- 
ted  with  his  body,  ^vcr/  member  of  that  blefTcd  body  was 
enabled  again  to  perform  the  aflions  of  life;-fo,  the  foul  be- 
ing influenced  by  the  fanclifving  Spirit  of  Cn  r  i»t,  isenablcd 
more  and  more,  to  perform  all  the  aHions  of  fpiritual  life. 
And  as  the  whole  of  the  law,  and  not  fome  fcraps  of  it  only, 
is  written  on  the  holy  heart;  fo  believers  are  crtablcd  to 
tranfcribc  that  law  in  their  converfation.  And  although 
they  cannot  write  one  line  of  it  without  blots,  yet  God,  for 
Chr  iST'i  fake,  accepts  of  the  performances,  in  point  of 
fanclification  ;  they  beuig  dilciplcs  to  his  own  Son,  and  led 
by  his  own  Spirit, 

This  fanctifyirg  Spirit  communicated  by  the  Lord  Jesus 
to  his  members,  is  the  fpiritual  nourifhment  thebranchei  have 
from  the  Stock  into  which  they  are  ingrafted,  whereby  the 
life  of  grace,  given  them  in  regeneration,  is  prefervcd,  con- 
tinued and  actuated.  It  is  the  nourifiiment  whereby  the  new 
creature  livctb,  and  is  no'jriibed  up  towards  perfe£Uda-  Spir- 


San  flificctzdJi,  *  223 

tdcl  life  nfcds  to  be  fcd,&  muft  have  fupply  of  nodrifhrncnt  ; 
and  believers  derive  ihe  farnc  from  Ch  r  i  sT,  whom  ihe  Fa- 
ther has  conftituted  the  head  of  influences  to  all  his  members. 
Col.  ii.  iQ-  And  not  holding  the  head,  frorniu kick  all  the  body 
by  joints  tB  bands  having  nourjhment  mintyfrfd  or  rupplied,&.c. 
^ow,  this  fupply  is  ^  the  fupply  tf the  Spirit  cf  J'fuiChnJi^  Phil. 
i.  19.  The  iaiiKs  fe^d  richly,  eatin^^  Chkisi's  flefll,  and 
drinking  his  blo"od,  for  their  fpirituai  nouriOimcnt  ;  yet  our 
Lord  himfclf  teacheth  us,  that  it  is  the  Spirit  that  quick- 
ncth,  even  that  Spirit  ^4rhp  dwell*  in  that  blefled  body,  John 
[i.  63.  The  ho.man  nature  is  united  to  the  divine  natuie,  in 
»e  pcrfon  of  the  Son,  and  fo,  like  th:  bowl  \a  Zecha-^ah's 
indledlck,  Zech.  iv.  lies  at  the  fountain  head,  as  the  con- 
veyance of  inflnenccs,  from  the  fountain  of  the  Deity  ;  and 
receives  net  the  Spirit  by  meafure,  but  ever  hath  a  fulnefs  of 
ihe  Spirit  by  reafon  ot  that  perfonal  union.  Hence,  believ- 
ers being  united  to  the  ulan  Ch  R  1ST,  as  the  feven  lamps  to 
the  bowl,  by  their  feven  pipes,  Zcch.  iv  2.  Hi:  fleih  is  lo 
them  meat  indeed,  and  his  biix)d  dri.:ik  indeed  ;  for,  feeding 
00  that  blcffed  body,  i.  e.  effectually  applying  Christ  to 
their  fouls  by  faith,  they  partake  more  and  more  of  that  Spir- 
it who  dwelleth  therein,  to  their  fpiriiual  nounfiiment.  The 
holinefs  of  God  cotild  never  adniii  oi  an  immediate  union 
vith  the  Gnful  creature,  nor,  cofifequently,  an  immediate 
communion  with  it ;  yet  the  creature  could  not  live  the  life 
of  grace,  without  communion  with  the  fountain  of  life  : 
Therefore,  that  the  honour  of  God's  holmefs  and  the  falva- 
tion  of  finners,  might  jointly  be  provided  for,  the  fecond  Per- 
fon  of  the  glorious  Trinity,  took  into  a  perfonal  union  witli 
Limfelf,  a  finlcfs  human  nature  :  thst  fo  this  holy,  harmlefs 
and  undcffled  humanity,  might  immediately  i-eceive  a  fulaefs 
of  the  Spirit,  of  which  he  might  communicate  to  his  mem- 
bers by  his  divine  power  and  efficacy.  And  like  as,  if  there 
was  a  tree,  having  its  root  in  the  earth,  and  its  branches 
reaching  to  heaven,  the  vaft  diftaoce  betwixt  the  root  and  the 
branches,  would 4)or.  interrupt  the  communiCrtiion  betwixt  the 
root  and  the  top-branch  ;  even  lo,  the  diltance  betwixt  the 
man  Christ,  who  is  in  heaven,  and  his  members  who  are 
on  earth,  cannot  binder  the  communication  betwixt  them. 
What  though  the  parts  of  myflical  Christ,  viz.  the  head 
and  the  Hienjbers,  arc  not  contiguous,  as  joined  together  into 
the  way  of  a  corporal  union  ?  The  union  is  not  therefore  the 
\&h  real  and  fffcdual.  Yea,  our  Lord  himfclf  ?:\t^i  us, 
that  ai heir  we  Ihould  eat  his  H^fli  in  a  corporal  and  carnal 
manner,  yet  it  would  profit  nothing,  John  vi.  63.  ve  would 
not  be  one  whit  holier  thereby.  But  the  roembersof  Ckr  loP 
♦a  earth,  are  united  to  their  head  m  heave?;,   by  the  icvifiblc 


C24  Sa^clijicaiLii. 

tond  of  the  felf-famc  Spirft  dwrelliog  in  both  ;  in  liitn  at  (VjC 
head,  and  in  them  ^%  the  members;  even  as  the  wheels  in 
Ezekiel's  vifion,  were  not  contiguoun  ro  the  living  cr«itures, 
yet  were  united  to  them,  by  an  invifiblc  bond  of  one  fpirit  in 
Doih;  fo  that  when  the  living  creatures  went,  the  wheels 
wcm  by  that,  and  when  the  living  creatures  were  lift  up  from 
tbc  earth,  the  wheels  were  lift  up,  Ezci;.  i,  jp.  For,  fays  the 
Prophet,  theJpirU  of  the  living  creatures  toas  in  the  wheels^ 
ver.  ao.     v»         -  • 

Hence  wc  may  fee  the  difference,  betwixt  true  fanflifica- 
tjon,  and  thatfhadow  of  it,  which  is  to  be  found  amongft  (omc 
flri^l  profcfTors  of  Chriftianity,who  yet  are  not  irueChrifiii"  ^ 
are  i»ot  rcgene»ate  by  tke  Spirit  of  Christ,  and  is  of  i  e 
fame  kind  with  what  has  appeared  in  many  fobcr  hcathc  . 
TfUt  fanftificatioivis  the  jefuitof  the  foul's  union  with  •  : : 
holy  Jesus,  the  hnT  and  iqimediate  receptacle  of  the  fanct;- 
fying  Spirit  out  of  whofc  fulnefs  his  members  do,  by  virtue 
of  their  union  with  him,,  receive  fantlifying  influences.  The 
other  isthe  mere  produft  of  the  man's  own  fpirit,  which  what- 
€ver  it  has,  or  feeins  to  have  of  the;  matter  of  true  holinefs, 
yet  does  not  a  rife  from  the  fupcrnaiural  principles,  not  to 
high  aims  and  ends  thereof;  for  as  it  comes  from  fclf,  fo  it 
Funs  out  into  the  dead  fea  of  felf  again  ;  and  lies  as  wide  of 
true  holinefs,  as  nature  doih  of  grace.  ,  They  who:  have  i^\% 
baftard  Holinefs,  arc  like  common  boaSmen,  who  ferve  them- 
felves  with  their  own  oars ;  whereas,  the  (hip  bound  for  Im- 
manuel'sUnd, fails  by  the  blowings  ^f  the  divine  Spirit.  How 
iii  it .  pofTible  there  fhould  be  true,  fandiBcation  without 
Christ  ?  Can  .  there  be  true  fanOlfication,  without  par- 
taking of  the  Spirit  of  holinefs  ?  Can  we  partake  of  that 
Spirit,  but  by  Jesus  Ch  It  1ST V  ihe  way,  the  truth,  and  the 
life  ?  The  falling  dew  {hall  as  fooa  make  its  way  through  the 
flinty  rock,  as  influences  of  grace  fliall  come  from  Goi> 
to  Gnncrs,  any  other,  b<u  through  him  whom  the  Father  has- 
cpnf^ituted  the  head  of  influences,  Col.  t.  19.  -  For  it  pltcjei 
the  tathcTy  that  in  himjhould  allfulnrji  dwell ;  and  cha.  ii.9.  • 
And  not  holding  the  head^from  which  all  thebady  hy  joints  and 
bands  having  nouri/hment  inintftered  aid  knit  together^  increaf- 
etk  with  the  increaje  of  God,  Hence  fee  how  it  comes  to  pafs, 
ihat  many  fall  away,  from  their  Cceming  fanftification/  and 
nevtr  recover;  it  is  becaufe  they  are  not  branches  tru'.y  knit 
to  the  true  vine.  Meanwhile  others  recover  from  their  de- 
cays, becaufe  of  their  union  with  the  life-giving  (lock,  bv  the 
quickening  Spirit,  i  Johnij.  le.  They  went  out  from  us,  but 
%hey  were  not  of  us  \  for  if  tkey  had  been  ofus^  they  would  *t* 
dtubt  have  continued  with  us. 


Growth  in  Graci.  225 

A  Fi/tk  benefit  is  Gfowth  in  grace.  Hnving  nounjhment 
miniftered,  they  incnafe  xvitk  thrincreafe  of  God^  Col.  ii.  19. 
Tke  righteous  Jhallf  cur ijh  like  the  palnttree,  hijkall  grow  like 
iLcederin  LekaTion^  Plalm  xcii."ia.  GrM:e  »a  of  grooving  na- 
ture; in  the  way  to  Zion  they  go  from  (Vrength  to  ftrength. 
fbough  the  holy  man  bi  at  firft  a  little  child  in  grace,  yet 
at  Irn^th  he  becomes  a  youiig  mail,  a  father,  1  John  ii.  13. 
Though  be  does  but  creep  \tx  ihe  way  to  heaven  foniciimes, 
yet  afterwards  he  walks,  he  run?,  he  mounts  up  with  wing* 
as  eagles,  Ifa.  xl.  31.  If  a  branch  ^afted  into  a  flock  nev- 
er grows,  it  is  a  plain  evidence  of  ils  not  having  knit  with  the 
flock.  ,      .       .  ■  .        .      V, 

-  But  fome  may  perhaps  fay,  Ifall  trae  Chitflians  be  growing 
6nes,  what  fhall  be  faid  of  thcfe,  who  inflead  of  growing,  are 
going  back  ?  I  anfwer,  Firjl^  There  if  a  great   diiycrcnc'c  be- 
tween the  Chriftian's  growing  fimply,  and  his  growing   at  all 
times.     All  true  ChnUians  do  grow,  but  I   do  not    fay,   that 
they  grow  at  all  times.         A  tree  that  has    life   and   nouriCi'. 
ment,  grows  to'ixs  pirfctlion  ;  yet  it  is  not  a  I  ways' growing  ; 
it  grows  not  in  the  winter.  Chriftians  al(b  have  their  winters, 
■wherein  the  influences   of  grace,    nccefff^ry    for   growth,   are 
ceafed,  Gant.  b.  v.  I  jteep.  It  is  by  faiib,  the    believer  derives 
gracious  influence   from  Christ  ;  like  as  each  lamp  in  the 
<Jandle{lick,  received  oil  from  the  bowl,  bv  'iie  pipe  going  be- 
twixt them,  Zech.  iv.  9.     Nx>w  if  that  pipe  be    ftopt,  if  the 
faint's  faith  lies  dormant  and  unaftive,tben  all  the  reft  of  the 
graces  will  become  dim'  and  feem  ready  to    be    extinguifiied. 
In  confeq'ience  whereof,  depraved  nature  will  gather  flrcngth, 
and  become  aftive.     What  then  will    become  of   the   Joul  ? 
Why,  there  is  ftill  one    fure    fround  of  hope.     The   faint's 
faith  is  not  as  the  hvpocrites,    like   a   pipe    laid  fbort  of  the 
fountain,  whereby  there  can   be  no    conveyance  :  it  ftill   re- 
mains a  boiid  of  union  betwixt  Chris  r   and  the  foul  :  wA 
therefore,  becaufc  Christ  lives,  the  believer  (hall  live  alfo, 
John  xiv.  19.     The  Lord  Jesus  puts  in  bis  hand  by   the 
hole  of  the  door,  and   clears  the    meaas  of  conveyance  ;  and 
tben  influences  for  growth  flow,    and   the    believer's   graces 
look  frefli  and  green  again,  Hof.  xiv.  7.     They  that  dwell  un- 
der hisjkadow.jhdll  return:  theyJhaU  revive  as  the  corn,  an.{ 
^ /(row  as  ike  vine.     In  the   worft  of  times,  the    faints    have  1 
principle  of  growth  in  them,  i  John  iii.  9.     His  feed  rm^in- 
ethitihim.     And  therefore  after  decavs  they    revive   again: 
namely,  when  the  winter  is  over,  and  the  Sua   of  rigjhteouf- 
nefs  returns  to  them,  with  his  warm  influences.     Mud  thrown 
Into  a  pool,  may  lie  there    at  eaic  ;  but  if  it   be  caft   into   .t 
fountain,  the  fpring  will  at  length  work  it  out,  and  run  cleir 
*»  formerly.     Secondly ^  ChriHiaas  may  aiitlake  tbeirgro*,vTh, 


226  Groxiih  in  Grace, 

and  that  two  waysi  (|.)  By  judaing  of  their  cafe  accor£r\g 
to  their  prefcnt  feeling.  They  oblerve  thcmfdves  and  cannot 
percieve  thcmfclves  to  be  growing';  but  there  is  no  reafon 
ihencc  to  conclude  they  arc  not  growings, Mark iv.  2^.  The 
Jerdfprings  and grow<i  lip,  he  knuiaUh  not  kow.  Should  one 
tix  his  eye  ever  lb  ftedfailly,  on  the  tun  running  his  race,  or 
on  a  growing  tree,  he  would  not  perceive  the  fun  mov- 
ing, or  the  tree  growing  ;  but  if  he  compare  the  tree  as  it 
fiuw  is,  with  what  it  wa$  fome  years  ago,  and  confider  the 
j)lacc  in  the  heavens,  where  the  fun  was  in  the  morning,  he 
\i\\\  certainly  percieve  the  tree  has  grown,  and  the  fun  has 
moved.  In  like  manner  may  the  Chriftian  know,  whether 
he  be  in  a  growing  or  declining  (late,  by.comparing^  his  pre- 
fcnt with  his  former  condition.  (2.)  Chriflians  may  milUkc 
their  cafe,  by  mcafuring  their  growth  by  the  advances  of  the 
top  only,  not  of  the  root.  Though  a  man  be  not  growing 
taller,  he  way  be  growing  ftrongcr.  If  a  tree  be  taking  with 
the  ground  fi:iing  itftlf  in  the  earth,  and  fprcadlng  otit  in 
roots,  it  is  certainly  growing,  although  it  be  nothing  taller 
than  formerly.  .  So,  albeit  a  ChriUiaii  may  want  the  fwcet 
coafolation  and  flafhcs  of  atFeflion, which  fometimes  he  has  had, 
yet  if  he  be  growing  in  humility,  felf-denial,  and  fen fc  of 
needy  dependence  on  Jesus  Christ,  he  is  a  growing 
Chriftan,  Hof.  xiv.  5.  /  will  be  as  the  dew  unto  l/nul,  hejhall 
cajl  forth  kh  roots  a  Lebanon,     ^  - 

Quejl.  But  do  hypocrites  grow  a^all  ?  And  if  fo,  how  fhall 
vrc  diftinguifh  betwixt  their  g^-owth, and  true  Chriftian  growth  ? 
At\J  To  ihc  full  part  of  thequefiion.  Hypocrites  do  grow. 
The  tares  have  their  growth*,  as  well  as  the  wheat  :  And  the 
feed  that  fell  among  thorns  did  fpring  up,  Luke  viii.  7. 
only  it  did  bring  no  fruit  to  perfection,  ver.  14.  Yea,  a  true 
Chriftian  may  have  a  falTe  growth.  James  and  John  fcemed 
to  grow  in  the  grace  of  holy  real,  when  their  fpirits  grew  fo 
hot  in  ihccaufe  of  Christ,  that  they  would  have  had  fired 
whole  villages,  for  not  receiving  their  Lord  and  Mafter, 
Luke  ix.  54.  They /aid,  I^rd.^ili  thou  that  we  command  Jire 
to  come  down  from  heaven^  to  confume  them,  even  as  Elias  didf 
But  it  was  indeed  no  fuch  thing  ;  And  therefore  he  turned 
and  rebuked  them  ver.  55.  and  faid,  Yc  know  not  what  man- 
ner ofjpiritye  are  cf.  To  the  fecond  part  of  the  queUion,  it 
is  anlwercd.That  "there  is  a  peculiar  beauty  in  true  Chriftian 
growth,  diftingi'-iDiing  it  from  all  falle  growth  ,-  it  \\  univer- 
ial,  regular,  proportionable.  It  is  a  growing  up  to  kim  Jtr  ail 
things,  who  is  the  head,  Eph.  »v.  15.  The  growing  Chriftian 
grows  proyjortionably  in  ail  the  parts  of  the  new  man.  Under 
the  kindly  influcrKCs of  the  Son  of  righteoufnets,  believers 
grow  up  a*  calves  in  the  flail,  Mal/iv.  2.      Ye  would  think 


iFrultfulneJs,  22  f 

-^a  monftrous  growth  in  thefccreaturcs,  ^"fye  faw  their  heads 
-  grow,  and  not  ibeir  bodies  ;  or  if  ve  ^^w  one  I'-'j?  grow,  and 
another  not  ;  or  if  all  the  part?  do  not  grow  piopi'tionabiv. 
Av,  but  fuch  is  the  growth  of  many  in  religion.  They  gro-v 
hkc  rickety  chUdren  who  have  a  big  head,  but  a  flend^r  body  : 
they  get  more  knowledge  into  their  heads,  but  no  more  hc>iv- 
nefs  into  their  hearts  and  lives  :  They  grow  very  hot  out- 
wardly, hut  very  cold  inwardly  ;  like  men  in  a  fit  of  the  ague. 
They  are  more  taken  up  about  the  externals  of  rcl»giorv,than 
formerly  ;  yet  a\  great  ftrangers  to  the  power  of  godhnrfs  as 
ever.  If  a  garden  is  watered  with  the  hand,  f«.me  of  the 
plants  will  readily  get  much,  feme  liitle,  and  fome  no  water 
at  all  ]  and  therefore  fome  wither,  while  others  arc  corning 
forv/ard  ;  but  after  a  (Ijower  trom  the  clouds,  all  come  for- 
ward toj^eiher.  In  like  manner  all  the  ^ruces  of  the  Spuit 
prow  proportionablv,  bv  the  Ipecial  iniluences  of  divine  grace. 
The  branches  ingrafted  in  Chr-ist,  growing  aright,  do 
grow  in  all  the  feveral  ways  of  growth  at  once.  They  grow 
inward,  growing  into  Cii  ."i  1ST,  growing  aright,  do  ^rowin  a'i 
the  feveral  ways  of  growth  at  once.  They  grow  inwaid, 
growing  intoCii  R  1ST, Eph.  iv.  15.  uniting  ipore  clofely  with 
him  ;  and  cleaving  more  firmly  to  him,  ss  the  head  of  influences, 
which  is.the  fpring  of  all  other  true  CbriOian  growth.  They 
grow  outward,  in  good  works  in  their  life  and  converfation. 
They  not  only,  v/ith  Naphiali,  .^iW^o.^./Zy  a)£>;7ij  ;  but.  like 
Jofeph,  thcv  TiTdJ'ruitfu!  boufrfis.  Ihey  grow  upward;  in  hcav- 
cnly-mindedn.cfs,and  contempt  of  the  word  ;  for  t!»eir  roiiver- 
lation  is  in  heaven,  Ph-.llp.  iii.  20.  And,  finally,  thev  grew 
downward  in  humility  and  felf-)cathing.  The  branches  of  t1-e 
largeft  growth  in  Cu  R  1  ST, are, in  their  owri  eyes,  lefs  thrinthc 
leaft  of  all  faints,  Eph.  i;i.  8.  The  chief  of  finrers,i  Tim.i^. 
15.  More  brutifh  than  anv  man,  Prov.  xxx.  e.  They  fee 
they  c^n  do  nothing,  no  not  fo  much  as  to  think  anv  ihing,  y^% 
of  themlelvcs,  2  Cor.  iii.  5,  that  ihev  deferve  nothing,  beiAg 
Hot  worthy  of  the  leafl  of  all  the  mcrcres  (hewed  unto  thlm. 
Genefis  xxx-i.  10.  and  that  they  are  no-King,  o  Cor.  xii.  2. 
-  A  fixth  benefit  is  Fiuitfulnefs.  The  branch  ingrafted  ial') 
Christ,  is  not  barren,  but  brings  forth  fruit,  John  xv.  *;. 
f^'  that  abidcth  in  me,  and  lin  k!m:,tlie .Innc  brirgiih  fortk  muck 
it.  For  that  very  end  are  fouls  married  to  Ckk'ist 
;  it  they  m:iy  bring  forth  fruit  unto  God,  Rom.  vii.  a! 
They  may  b^.  branches  in  Ch  R  i  vr  by  profellion,  hut  not  hj 
real  implai't^tion,  that  are  barren  branches.  Whofoe-er  arc 
united  toGwR  isT,  bring  forth  the  fruits  of  gofpel-ohodiencc 
and  tr«e  holinefs.  Faith  is  always  foUov.'ed  with  good  work>. 
The  believer  is  not  only  ronieout  of  the  grave  of  his  natural 
fiaie,  but  he  ha?   pui  offlw*  grave-clothes,  na.nelr,   re.*>mnt<- 

p  *  o       ni 


8  Fruitful  nrfs. 


lufts,  in  ihc  wh'ch  he  walked  fomctimc  like  a  t^hoR,  being 
dead  while  he  lived  in  th«m,  Col.  iii.  7,  8,  For  CiiRisi 
has  faiii  of  him,  as  of  Lazarus,  L^o/'e  hii:t,  and  Itt  tiim  go.  And 
now  that  he  ha»  put  oa  Cn  11  isi^^  he  pcrfonatcs  hiui,  fo  to 
i)>eak,  2s  a  l>eogaf  in  borrowed  lobes,  repicfcnts  a  ki«g  oa 
the  (lage,  walking  as  he  alfo  walkrd.  Now  ibc  frait  of  the 
Spirit  ii;  hia  is  in  all  goodhers,  Eph.  v.  9.  The  fruits  of 
jiolincfs  will  be  found  io  the  hearts,  lips,  and  lives  of  thofe 
■who  are  united  to  Christ.  The  hidden  maa  of  the  heart, 
is  not  only  a  temple  built  for  God  and  coniccralcd  to  him  4' 
l»ut  ufcd  and  employed  for  him  ;  where  iovc,  fear,  trud,  and 
all  the  olhcr  pans  of  unfccn  religion  arc  cxercifcd,  Philip, 
•li.  3.  For  lue  arc  oftkccircumcijion  which  tuorjhip  God  in  the 
y^ljirit.  The  heart  is  no  more  the  devil's  common,  where 
•  hoiiohts  go  frca  ;  for  there  even  vain  thoughts  arc  hated, 
Pfil.  cxin.  123.  l»ut  it  is  God's  inclofurc,  hedged  about  as 
a  garden  for  him,  Cant.  iv.  16.  It  u  true,  there  arc  weed* 
c{  cojruption  there,  bccaufe  the  ground  xs  not  yet  pcrfe£H)r 
healed  :  Bat  the  man,  in  the  day  of  his  new  creation,  is  fet  to 
drcfs  and  keep  it.  A  live-coal  from  the  alter  has  touched 
his  lips,  and  thcv  are  purified,  Pial.  xv.  1,  9.,  3.  Lord^  wk», 
Jhall  abide  in  tky  tabernacU  f  Whojhall dwcUin  th-  -'-  '■■'If 
He  thatjpeaktik  ihc  truth  in  his  heart.     }l<  that  /  ".at 

with  hii  cjn,^uc,  nor  takcth  up  a  reproach  agavnjlu:^  ...   , — u.r. 
There  nnav  be  indeed  a  fuiooth  tongue,    wiicre  there  is  a  talfc 
heart.     The  voice  may  be  JaioUfs, "while  the  hands  arc  Efiu's. 
But,   If  anyman  among  you  Jion  to  be  religious  ^  and  bridUlk 
not  his  toncu^y  but  dicrivith  his  own  heart,  that  man's  religiom, 
zsvain,  ]^\n.K.i'\.  26.     The  power  of  godlincls  will  rule  ovcr'v 
the  longuc,  though  a  world  of  iniquity.     If  one  be'  a  Gahlcaa 
his  fpcech  will  bewray  hi  in  ;  he  will  not  fpcak  the  language 
of  Aihdod,  bat  the  language  of  Canaan.     He  will  neither  bfe 
dumb  in  religion,  nor  will  his  tongUc  walk  at  random,  feeing' 
to  the  double  guard  nature  hath  given  the  tongi^e,    grace  hath' 
added  a  third.     The  fiuits  of  holincfs  will  be  found  in  his  out- 
ward converfation,  for  he  hath  tlc.in  hands,  as  well  as  a  pure, 
heart,  Pfal.  xxiv.  ^.     He  is  a  godly  man,  and  rcligiouDy  diC- 
charges  the  duties  of  the  firft  table  of  the  law  :  h«:i*a  righiec 
man,  and  honcftly  pci forms  th^  duiics   of  the    fccond    t«h; 
In  bis  converfation  he  is  a  (;ood  Chillian.andagood  ne   ■ 
too.  He  carries  it  tovardsGoD,a$if  mens  eyes  weic  up  > 
and  towards  men,  believing  Iron's  eye  to  be  upon  hini.    1  h^ 
ihmijs  which  God  hath  joined  in  his  law,  he  dare  uot,  ia  i 
practice,  put  alunder. 

.Thus   the  branches  of  Christ   are  full  of  good  fiui' 
And  thofe  fruits  are  a  duller  of  vital  atlions,  whereof  J  &4L  - 
t^HRIST  is  ihc  pxincipJc  and  cndjrihe  principle}  for  he  fives 


FruitfulriEfs.  229 

in  them  ;  and  the  life  whichthey  li're,  is  by  th«  faith  of  the 
Son  of  God,  Gal.  i.  £o.  The  end,  for  they  live  to  him  ; 
and  to  them  to  live,  is  Ch  r  ist,  Philip,  j.  21 .  The  du- 
ties of  religion  are,  in  the  world,  nke  fatherlefs  children,  in 
rags  ;  fome  will  not  take  lhe4n  in,  becaufs  they  never  loved 
them  nor  their  Father  }  forne  take  them  in,  bccaufe  they  may 
be  ferviceabfc  to  them  ;  but  the  faints  take  them  in  for  thfir 
Father's  fake  :  thaiis,  for  Christ'*  fake  ;  and  thev  are  love- 
Iv  in  their  eyes,  bccaufe  they  ar;  like  bim.  O  !  whence  is 
the  new  life  of  the  fainis  ?  Surely  it  could  ne\'er  have  been 
hammered  out  of  the  natural  powers  of  their  fouls,  by  <hc  ti- 
tiited  force  of  all  created  power.  In  eternal  barrenntf:.  fhoiild 
their  womb  have  been  (hut  up,  but  i}>at  being  married  to 
Christ,  they  bring  forth  fruit  unto  Cod,  Rom.  vji.  4. 

If  you  alk  me,  How  your  nourifbmen*,  growth  and  fruit' 
fulnefs  may  be  forv;ardcd  ?  I  offer  thefe  few  advices,  f'l.} 
Make  fure  work,  as  to  vour  knitting  with  the  flock,  by  fauh 
Unfeigned  :  and  beware  of  hypocnfy  ;  a  branch  that  is  not 
found  at  the  heart,  will  cerlaLnly  wjther.  The  trees  of  the 
Lord's  planting  are  trees  of  righreoufnefs.  Ifa.  ixi.  3.  So 
vhen  others  fade,  they  bring  forth  fruit.  Hypocrify  is  a  dif- 
eafe  in  the- vitals  of  religion, which  will  confumc  sU  a'  length. 
It  is  a  leak  in  the  fhip^  that  wi^H  certainly  fink  it.  Sincerity 
of  grace  will  make  it  laPting,  be  it  never  fo  weak:  as  the 
fmalleft  twig,  thaiis  found  at  the  heart, will  draw  nouiilhment 
from  the  flock,  and  gro%f ,  while  the  greaieft  bough  that  is 
gotten,  can  never  recover,  bccaufe  it  receives  no  nonrifhnient, 
(2.)  Labour  to  be  ftcdfaft  in  the  truths  and  way  of  God.  An 
unfettlcd  and  wavering  judgment  is  a  great  enemy  to  Chris- 
tian growth  and  fruitfulnefs,  as  the  Apoftlc  teaches.  Eph.  iv. 
14,  15.-     That  we  henceforth  be  no  more  children,  tcjfd  'j   and 

yVo,  and  carried  about  ziith  every  n>ind  of  dcclrine.  But /"peak- 
ing the  truth  in  love y  may'growup  unto  him  i^<  alilkbi^*^"''"^':^ 
the  head,  even  Ch  rift.  Aroliift^  Ttonc  tSlaer-,  no  ifog,  and  a 
wavering  judgment  makes  a  fruitiefs  life.  Tiiough  a  tree  be 
tiever  fo  found,  yet  how  cat>  it  grow,  or  be  fruitful,  if  vc  be 
ftill  removing  it  out  of  one  foil    into  another  f     (3.^   Endea- 

,  vour  to  cut  off  the  fuckers,  as  gardenerj  do,  that  their  Irce.'^ 
may  thrive.  Thefe  are  unmorlificd  lufts;  .  Therefore  nvr- 
tifyvovr  membir^  that  arc upo.'t  t'te^arihy  Col.  iii.  5.,.  Whep 
the  ITraelites  got  meat  to  their  bifts,  they  got  leannefs  to  thetr 
fouls.  She  tjjat  has  many  hungry  children  about  her  hinri. 
Sind  muft  be  ftill  puifing  into  their  fl:ouths,v.':jl  have  much  a- 
do  to  get  a  bit  put  mto  h«r  own.  They  muil  refcre'he  craving 
of  inordiiiate  affc6lions,who  would  have  their  fou'.s  tjprofpe:. 
Lajily^  Improve  for  thefe  ends,  the  ordinances  of  God.  Tfjc 
co'ifts    af    our  God  ace  the  j^latt.*,  where  the  trc-u  qi  u-^^tK-. 


230  Frvjtfidnefs. 

tcournefs  {loJiri{h,Pral.  xcii.  13.  The  waters  of  the  Tancttrar/ 
are  the  tntaas  appointed  of  God,  to  caiifc  his  people  g#ovr 
as  willows  bv  the  waier-courfes.  'I'heret'ore  drink  in  with  dc- 
fire  ihf  fircere  milk  of  the  word,  that  ye  may  grow  thcrcb>-, 
1  Pet.  ii.  2.  Come  to  ihcfe  well;  of  (alvaticn,  not  to  look  ^* 
them  only,  but  to  draw  water  out  of  them.  I'hc  facrament 
of  the  La  a  n's  flipper  is  in  a  fpccia^  manner  appointed  for 
thcls  ends.  It  is  not  only  a  lolcran  public  profelfion,  and  a 
feal  of  our  union  and  communion  with  Christ,  but  it  is  a 
rican  of  motl  intiinatc  commonion'v/ith  him,  and  flrengihcns 
our  union  with  him  ;  our  faith,  lovr,  repentance,  and  other 
graces,  i  Cor.  x.  »6.  The  cup  vf  klejfinjr  which  we  hkfs^  ii  it 
not  the  communion  of  the  blood  ofChri/l  ?  The  bread  which  zve 
breaks  is  it  not  the  ccmmunioi  of  the  body  cfChriJl  **  And  chap, 
xii.  13.  IVe  have  been  all  made  to  drink  into  one  Spirit.  Givc 
yourfelvcs  unte  prayer;  open  your  mouths,  and  he  will  fiH 
them.  By  thefc  means  the  brdoches  in  Christ  maybe  fur- 
ther nourifhed,  grow  up  and  bring  forth  much  fruit. 

A  Seventh  beneHt  is,  The  acceptance  of  their  fruits  of  boli- 
ncfs  before  the  Lord.  Though  they  he  verv  imperfeft, they 
are  accepted,  bccaufe  they  favour  oJ  Christ  the  blelfed 
flock,  whicW  the  branches  grow  upon  ;  whi^e  the  fruits  of 
others  are  rejeftied  of  God,  Gen,  ii.  4.  5.  And  the  Ijjrd  had 
refije6l  unto  ^it'jcl,  and  to  his  offering:  £ut  unto  Cain  and  ki^ 
ojferin;^  he  had  net  refpeCl,  Compare  llrb.  xi.  3.  By  faith 
Abel  offend  unto  God  a  move  excdknt  facrijice  than  tain.  O 
how  defective  arc  the  faints  duties  in  the  eye  of  the  law  !  The 
beli-tver  himfclf  efpits  many  faults  in  his  beft  performances, 
yet  the  I^ord  gracioufly  receives  them.  Theie  is  no  grace 
planted  in  the  heart,  but  there  is  a  weed  of  corruption  hard  by 
its  fide,  while  the  faints  are  in  this  lower  world.  Their  very 
lincerity  is  not  without  mixture  of  diflimu^aiion  or  hypocnfy, 
G?.L  lu  iX-  Hence  there  are  dcfe£h  in  the  cxercifc  of  every 
grace,  inihe  pcifcrrTiii^-ee  nf  evcr^  duty  ;  depraved  nature  al- 
ways drops  Tompihing  to  ftain  their  bcft  works.  There  is  dill 
a  rnixTure  of  darkncfs  with  their  clcarcfl  ii;?ht.  Yet  this  does 
not  mar  their  acceptance,  Cant.  vi.  10.  IVho  is  fie  that  Icoketk 
forth  as  the  morninj  /  or  at  the  dawning.  iS.hold  bow 
Ch  R  ist's  fpoufe  is  cflecmed  and  accepted  of  her  Lord, 
even  when  (he  locks  forth  as  the  morning,  whole  beauty  iS" 
mixed  with  the  blacknefs  of  the  night  !  WHicn  the  tnorning 
W2S  lookiiif^  out,  as  the  word  is,  Judi'cs  xix.  c6.  «  e.  in  the 
dawning  of  the  day,  as  we  read  it.       Sj  the  verv   dawning  ' 

grace,  and  good-will  to  Cii  R  i  st,  grace  prop'-  -       *  * 

dcr  a  mafs  of  darkncfs  in  believers, is  pleal  u 

to  him,  as  the  break  of  day  «  to  the  weary  tr.  ......    *  ..      r> 

♦.he  remain*  of  unbelief  make  ifacir  hand  of  t'auh  to  Ihakc^  and 


A cccpta nee  cftk e  Frmts  cfh c!:n cjs .     231 

trfmble,  vet  the  -Lo  r  d  is  fo  well  pleafed  with  ii,  that  he  cm- 
plovs  it  to  carry  away  pardons  and  fupplits  of  grace,  froai  the 
throne,  of  ^  race,  and  ihe.^cuntain  of  grace.  H:s  fauh  was  ef- 
fef^ual.  vch  ,  cried  out,  and  faid  with  tears,  Lord^  i Ulievc,  kelp 
tJuu  vine  utTdeuef,  Maik  ix.  24.  Thou;^h  the  remsins  of  fen- 
fual  affeftionsfiaikethe, flame  of  their  love  weak  and  fmonky  ; 
he  turns  bis  eyes  from  the  fmoak.  and  bcho'ds  the  fla.mc,  how 
£a?r  it  is,  Cant,  iv.  lo.iicu^  fairhthy  lozf^viy Jijicr.  myjpoufc  ! 
The  firell  ot  their  unde'-garments  ofinhcrent  holincli,  as.im- 
perfcift  as  it.  is,  is  Irke  the  fmcll  ct JL-hinon,  ver.  11.  and  that 
l)v  caaf«  they  are  covered  with  tht^ir  elder  brclher's  clothes, 
xvl.ich  make  The  fors  of  God  to  ftncl!  as  a  field  which  the 
X,OH  D  h£ih4»!efr<fd.  Their  pocd  works  are  accepted  ;  their 
cups  of  co'd  water  given  to  a  difciple,  in  the  name  of  a  difci- 
^le  fh.aJl  not  want  a  rewurd.  I'hough  they  cannot  offer  for 
ihp  tabernacle,  goldjfilverjand  brafs,  and  onyx.ftone,  let  thetn. 
tome  forward  with  what  thev  have;  if  it  were  but  goats  hair, 
it  fhji!l  not  be  rejccled  ;  if  ii  be  hi:t  ram-fkins.  they  {h?H  be 
kindly  ecccp^ed,  for  they  are  dyed  red,  dipt  hy  f  .ith  in  ihe 
l'.Iediator's  blood,  and  fo  prefcnied  unto  Gor,  A  very  ordi- 
inry  work  done  in  fnitb,  aiid  from  fiiih,  if  it  were  but  the 
building  of  a  wall  about  the  holy  citv,  ii  a  grent  work,  Neh. 
vi.  3.  If  i:  were  but  the  beflcv.'ing  of  a  box  of  ointment  on 
C'iRiST,  it  ihill  never  be  forgotten,  Matth.  xxvi.  13.  Even 
a  cup  of  cold  Water  only,  given  to  one  of  Ch  R  !  sr's  little 
ones,  in  the  name  of  a  diiciple,  fiiall  be  rewarded,  Mat.  x.42. 
Nay,  not  a  good  word  for  Christ,  fball  crop  ^rom  thelr 
r^o^l*hs.  bm  it  (hail  be  regiOred  in  God's  book  of  remem- 
Jrrp.nce,  M^il.  iii.  16.  Nor  (hall  a  tear  drop  from  rhe'r  eves 
foi  bin!,  but  he  will  piy  it  into  his  boule,  iT;»!.  Ivi.  8.  Their 
will  is  ^CL.-pteu  for  the  deed  ;  their  forrow  for  the  want  of 
will,  io."  the  will  iifelf,  2  Cor.  12.  tor  if  tktre  beji'ji  a  nil- 
ling  wiud,  it  is  accepted  according  to  that  a  man  haih^  and  not 
according  to  that  he  hath  r,ot.  Their  groanings,  when  they 
cannot  well  word  ihtir  defirss,  are  he^rd  in  heaven  ;  the 
iDeaning  of  thefe  g'oansis  well  known  there, and  thev  will  he 
returned  like  the  dove  with  an  olive  branch  of  peace  in  her 
inouthyfee  B.om.  viii.aS,^?.  Their  inites  nre  beiterthsn  other 
mens  taiants.  Their  lifping  and  broken  feniences,  are  tnore 
p.leafint  to  their  Father  in  heaven,  than  the  mofl.  iJuent  and 
Sourifhin^  fpecchesof  thofe  thatare  notiri.CuR  I^T.  Their 
voice  IS  fweet,  even  when  they  are  aCumed  it  fhould  be  heard  ; 
their  countenance  is  comely  even  when  thev  blulh,  and  drav 
a  vail  over  it,  Can.  ii.  14.  The  irediator  takes  their  pcti» 
t»ons,  blois  out  fome  parts,  rettiSes  others,  and  then  prclents 
them  to  the  Fithcr,  ifi  confc(^aince  whereof  thev  pafs  in  the 
£o^''  .  '"'•■'-:;:.  •     -  •   V 


^^2  EJlahhfirncnl. 

Every  true  Cbrinian  i»a  trmplc  roGoD.  If  ye  look  for 
fjcnCccs,  ihfy,  ^re  pot  wanting  there  ;  they  offer  the  facrifioc 
of  praifc,  and  they  do  good;  with  fuch  facnfices  Go  d  is  wcU 
plcared.  Hcb.  xiii^  15,  16.  Christ  himfelf  isthc  alter  that 
lanftiBcs  the  gift,  ver,  10.  But  wh»t  cqkjcs  of  the  flcins  and 
dung  of  their  facnfices  i  Thty  arc  carried  away  without  th^c 
ramp.  If  y/c  lock  for  ircenfe,  it  is  there  ioo.  The  graces 
.of  the  Spiri.tare  fpundin  their  hearts  ;  and  the  Spirit  of  a  cru- 
cified Ch  ri<:t  fires  them  apd  puts  then  in  cxcrcife,  like  a.s 
the  6rc  was  brought  irom  the  altar  of  burnt-ofFering.  to  fet 
the  inccnfe  on  flame  ;  then  ihcy  mount  heaven-ward,  like  pil- 
lars of  fraokc.  Cant.  «ii.  6-  But  the  beft  of  inccnfe  will  leave 
«fhc$hebind  it;  yes  indeed  ;  but  as  the  pried, took  awty  the 
alhesof  the  iocenfc  in  a  golden  di{b,  and  threw  them  out  ;  fo 
our  High-pricft  takes  away  the  afhes  and  refute  of  all  the  fainU 
fervices,  by  bis  mediaiion  in  their    behalf. 

Aw  Eighth  benefit  flowing  from  union  with  Christ,  t« 
jLHahiilhincrt.  The  Chrlftian  cannot  fall  away,  but  muft 
perfevere  unto  the  end,  John  x.  48.  TheyJhaU  never  perijlx^ 
■%titherJ?iaU  any  man  pluck  them  out  0/ my  hand.  Indeed  if  a 
branch  60  not  knit  with  the  Oock»  it  wjll  fall  a  way  when  (hi- 
lling winds  arife  :  but  the  branch  knit  to  the  Rock  ftands  faft, 
whatever  winds  blowi  Sometimes  a  flormy  wind  of  tcmp- 
t^r-on  b'.owt  from  hell,  and  tolOth  the  branches  in  Chr  IST 
the  true  vine,  but  their  union  wiiljhim.is  their  fecurity,  mov- 
ed they  mav  be,  but  removed  they  never  can  be  ;  The  Lo  R  d 
■will,  wirh  the  temptation,  alfo  trake  away  to  cfcapc,  i  Cor. 
:x.  13.  Calms  are  never  of  any  contintiancc  ;  there  is  almoft 
always  fome  wind  blowing  ;  and  therefore  branches  arc  rarely 
altogether  at  reft.  But  (ometimes  violent  winds  arilc  which 
threaten  to  rend  them  from  off  their  (lock.  Even  fait  is  with 
faints  ;  they  a^c  daily  pu_t  to  it,  to  keep  their  ground  againft 
temptation  :  but  fomcrimes  the  wind  from  hell  rifeth  fo  high, 
and  bloweth  fo  furioufly,  that  it  makes  even  top-branches  to 
fweep  the  ground;  yet  being  knit  to  Christ  their  ftock, they 
grt  up  sgain  in  fpitc  of  the  moft  violent  efforts  of  the  prince 
of  the  power  of  the  air,Pfal,"xciv.i8.i^/^«i  J  /aid  my  foot  Jlip- 
pftk,' thy  mercy,  0  Lord^  held  me  up.  •  But  the  Chrillian  im- 
proves by  this  trial-;  and  is  fo  far  from  being  damaged,  that 
he  IS  benefited  by  it,  in  fo  far  as  it  difcovers  what  hold  the 
ioul  has  of  Cur  1ST,  and  what  hold  Ch  ist  has  of  the  foul. 
And  look,  as  the  wind  in  the  bellows,  which  would  blow  out 
the  candle,  blows  up  the  fire  ;  even  lo  it  often  comes  to  pafs, 
that  fuch  temptation?  do  enliven  the  true  Chriftian,  awaken- 
ing the  graces  of  the  Spirit  in  him;  and,  by  that  mean,  difcov- 
ers both  the  reality,  and  the  ftrcngth  of  grace  in  him.  And 
b<nce,as  Luther,  that  great  man  of  God,  faith.    One  Chrit- 


Ejlahlijlwunt,  233 

tran  v.'ho  nath  had  experience  of  temptation,  is  worihathoa- 
fand  others. 

Somcti>ncs  a  (tormy  wind  of  trouble  and  perfccution  from 
the  men  of  the  world,  ,blo<.vs  upon  the  vine,  i.  f.  myftical 
.Christ  ;  but  union  vtith  the  ftock  is  a  fafncient  fecuruv  to 
the  branches,  ^n  a  time  of  the  church's  peace  and  outward 
profperity,  while  the  angels  hold  the  winds  that  they  blow- 
not  ;  there  are  a  e^eat  many  branches  taken  up.  and  put  into 
the  (lock,  which  never  knit  with  ir,  nor  live  bv  it,  iho'ij^h 
they  be  bound  up  with  it,  by  the  bonds  of  external  or.^inap- 
ccs.  Ncvv' theic  mav  (tand  a  while  on  the  tlock,  and  ftand 
^/ith  i^TtAt  eafe  wlr.le  the  calm  lafts  :  But  when  once  the 
flormsarifc,  and  the  winds  biov.',  tbev  will  begin  to  fall  o&, 
one  after  another  ;  and  the  higher  the. wind  rifcth,  the  great- 
er will  the  number  be  that  tails.  Yea  fome  Uion^  boughs 
of  that  fart,  when  they  fall,  will  by  their  weight,  carry  others 
of  their  o'//n  kind,  qu'.te  down  to  the  earth  with  them,  nntl 
will  biuife  and  prcfs  down  fome  true  brarchcs  in  foch  a  njac- 
ncr,  that  they  would  alfo  fall  off,  were  it  not  for  their  bein^ 
knit  to  the  ilcck  :  in  virtue  whereof  tbev  get  up  their  h'*adi 
again,  and  cannot  fall  cfF,  becaufe  of  that  tad  hold  the  flock 
has  of  them.  Then  it  is  that  manv  branches,  fometime  high 
and  exinent,  are  found  lyin?  on  the  earth  withered,  and  tit  to 
be  gatheied  up  and  caft  into  the  Hrc,  Maith.  xiii.  6.  And 
zvktn  the  fun  was  up,  tliey  zocrcjrcrched  :  and  lecihtfe  they  had 
no  root,  ihey  ttnthered  away.  John  xv.  6.  If  a  man  abid^ 
not  in  me,  kzU  cajl  forth  as  a  branch,  and  m  withtred^andmen 
gather  tJiem,  end  ccjl  thcvi  into  thefre^  and  tkev  are  turned. 
But  however  violently  the  windsblow,  none  of  the  truly  in- 
grafted branches  that  are  knit  with  the  ftock,  are  fotmd  mii- 
itng,  when  the  ftorm  is  changed  into  a  calm,  John  xvii.  12. 
T/iffe  th^tthou  ga-jcf  me,  1  have  hept,and  noneofthe.n  is  lof. 
The  lead  twig  growing  in  Christ  fliallfland  it  out,  and 
fubfift  ;  when  the  talleft  cedars  growing  on  their  own  root, 
fl>aU  be  laid  fiat  on  the  ground,  Rom.  viii,  25, — 39.  Who 
JhaUfeparatc  us  from  the  I  \  f  Chrijr  ?  Shell  tributatior?,  or 
dijirrfs^  cr  pcrjccuticn,  or  Jarirne.  or  ncAectie/'s,  cr  peril,  or 
fwo^d  .^  However  feverelv  Ifrael  be  fifted,  yei  ihall  net  the 
ieaft  grain,  or  as  it  is  in  the  original  language,  a  little  ftonc 
lall  upon  the  earth,  Amos  ix.  9,  It  is  an  alljljbn  to  the  fife- 
ting  of  fine  pebble  Ocnesfrom.  among  heaps  of  Sufi  and  fand  : 
though  the  land  and  duft  fall  to  the  ground,  be  blown  away 
with  thr  wind,  ana  trampled  wnder  foot,  yet  there  fliall  not 
fall  on  the  earth  fomuch  as  a  little  ftone,  fuch  is  the  exatl- 
ncfs  of  the  fig,'e,  and  care  of  the  Cfter.  There  is  nothing  more 
'ready  to  fall  on  the  earth  than  a  itone  ;  vet  if  profefTors  of 
leligioa  be  lively  flones  built  on  Christ  the  chief  corner- 


-34  EfiauUJImcnt, 

tionej-alihoMhey  be  Itttlc  «one$,  they  (hall  nol  fall  to  th<S 
CMih,  wha»?"cr  dorm  beat  upon  them,  fee  i  Pet.  if.  4,  ^,  6. 
All  the  good  grain  iothc  church  oi  CfinisT  iiof  thu  kind; 
thev  arc  Ooncs  m  rclpcd  of  foliditv,;and  lively  ftoncs  in  rcf- 
petl  of -Jttivlrv.  If  m^c  he  folid,  rabflantial  ChriUians,  they 
y.\\i  not  be  likcch3flr  lofa'Vd  to  and  fro  with  cvtry  wind  ;  hav- 
ing fo  much  of  the  livcHntfs.  that  thcr  hare  nothmg  of  the 
ftoQC  ;  andifihcvbe  liwelv^Chriftians,  vhofc  Ipim  will  flirin 
thern,  aj  Paul's  did  when  he  faw  the  citv  wholly  given  to  i- 
dciairy,  Acls  xvii.  16.  they  will  nrrt  lie  like  (loots  to  be  turn- 
ed over  hitbcrand  thither,  cut  andcarved,  accordingtothe  lu(U 
oi  men;  having  io  inuchofthcfionc,  as  leave*  nothing  of  live- 
linfifs  in  them.  ■,■•■. 

Our  God's  houfe  is  a  gT?'»t  houfe,  wherein  arc  not  onljr 
veiTcls  of  gold,  hut  alfo  of  earth,  s  Tim.  ii.  Co.  Both  thefe 
art  afvt  focontratl  finbinefs  jand  therefore  when  God  brings 
troublr  upon  th;  church,  he  hath  an  eye  to  both.  As  for 
the  vtifels  of  gold  thc7  are  not  dcftroved,  but  purged  by  a 
iiery  trial  in  the  furnace  of  aRlitljon,  as  goldCmiths  purge 
their  ^old,  Ifa.  i.  45.  And  I  tviU  turn  my  hand  upon  tfiee^ 
end  purely  pursy^  nway  thy  drofs.  Bui  dcllrutiion  is  to 
the  vdJ-ils  of  e4»th  ;  ^hey  (hall  be  broken  in  Ihivcrs,  as  a 
potter's  ve/T-l,  ver.  c  8.  And  the  dfJlru6lion,  or  breaking  of 
thetranJ)rrtJf:rs^cridcftkefnneri,jJiaUbe  together.  It  fccms 
to  be.an  allJfion  to  that  law,  for  breaking  the  vellclsof  carib, 
when  nnclean  ;  while  vcffelsof  wo©d,  and  confequently  vcf- 
fels  of  goM,  were  on! V  to  bs  rinled.  Lev.  xv.  la. 

A  Ninth  benefit  it  Support.  If  thou  be  a  branch  ingraft- 
ed in  Chk  1ST,  the  root  bearcth  thee.  The  believer  leans 
on  Christ  ;  as  a  weak  woman  in  a  journey,  leaning  upoa 
her  beloved  ruHiind,  Cant.  viii.  5.  He  (lays  hia^fclf  upon 
him,  ?B  a  feeble  old  man  (lays  himfelf  on  his  ftaff,  Ifa.  1.  lo* 
He  rolls  himfelf  on  him,  as  one  rolls  a  burden  he  is  not  able 
to  walk  under,  off  his  own  hack,  upotj  another  who  is  able 
to  bear  ir,  Pfalm.  xxii.  8.  Martr.  There  arc  many  weights 
to  hang  upon,  and  prcfsdo'vn  thcl  >  nchcsin  Ch  R  1ST  the  true 
Vine.  Bjt  ye  know,  whatever  weights  hang  on  branches, 
the  flock  bears  all  ;  it  bears  the  branch,  and  the  weight  that 
IS  upon  h  too. 

iji.  Ch.i  IIT  fupports  believers  in  him,  under  a  weight  of 
outward  ttowbles.  That  is  a  large  promifr,  Ifa.  xliii.  «♦ 
IVhen  thou  pa/fjl  through  the  watery  I  will  be  with  thee  :  and 
thrnuah  the  rivers,  theyjhall  not  oterflout  thee.  See  how  Da- 
vjd  was  fupportcd  under  a  heavy  load,  i  Sam.  xxx.  6.  His 
city  Ziklag  wa<;  burnt,  his  wives  were  taken  cap^vcs.his  men 
fpokeof  ftoning  him  ;  nothing  was  left  him  but  his  Gop 
»od  his  faith  :  bat,  by  his  failb,  he  encouraged  himfelf  in  his 


Support,  235 

(JoD.  The  Lord  comes  and  lays  his  crofs  en  his  people's 
flioulders  ;  it  prtfleih  them  dcAn  :  they  are  hke  to  fink  un- 
der it.  and  t^icrefoie  cry,  Mafur.fave  us  ;  wtr  ptrijh  !  But 
he  fupports  them  under  their  buraen  ;  he  beafs  them  up.  and 
they  bear  their  croTs.  Thus  the  ChriRian  having  a  weight 
of  oufA'aid  troubles  upon  him,  goes  lightly  und>^r  his  bdrden, 
havin^y  withal  the  evcrlaUing  arms  underneath  him.  The 
Chiiftian  has  a  fpring  of  comfort,  which  he  cannot,  lofe  ;  and 
therefore  nwer  wants  fon.ething  to  fuppct  him.  If  one 
have  all  his  riches  in  money,  robbers  may  take  thcfe  awav  j 
and  then  what  has  he  more  ?  But  though  the  landed  man  b: 
robbed  of  his  money,  yet  bii  lands  remain  for  his  fupport. 
They  that  build  their  comfort  on  worldly  good^;,  may  qu.ck- 
ly  be  comfortlefs ;  but  they  that  are  united  to  Ch  rist,  ilull 
find  comfort,  when  all  the  flrcoms  of  worldlv  enjoyments  are 
dried  up,  job,  vi.  13.  Is  not  my  hflf)  in  mr ^  And  is  ziij- 
dom  driven  quite  from  mt?  As  if  he  had  laid,  Though  my 
iub^ance  is  gone  ;  though  my  fervants,'  my  children,  my 
health,  and  loundnefs  of  body,  are  all  gone  ;  yci  my  grace  is 
not  gone  \.oo.  Though  the  Sabeans  have  drr.-cn  away  mv  ox- 
en and  aiTcs,  and  the  Chalieans  have  driven  away  my  cam- 
isls;  they  have  not  driven  away  my  faith  and  my  hope  tocg  ; 
thefe  are  yet  in  ine,  they  are  not  diiven  from  me  ;  fo  that  by 
them  lean  fetch  comiortfrom  heaven, when  I  can  have  none 
from  earth. 

i2/j',  Christ  fupports  his  people  under  a  weight  of  in- 
ward troubles  and  difcouragements.  M.^ny  times  heart  and 
flefh  fail  them,  but  then  God  is  the  firength  of  their  heart, 
Pfal.  Ixxiii.  26.  They  may  have  a  weight  of  guilt  prefling 
them.  This  is  a  load  that  will  make  their  back  to  Uoop, 
and  their  fpirits  to  fink  ;  but  he  takes  it  off,  and  puis  a  p;ir- 
don  in  their  hand,  while  they  caft  their  burden  on  him. 
Ch  R  1ST  takes  the  foul,  as  one  marries  a  widow,  under  a 
barden  of  debt  :  And  fo,  when  the  creditors  come  to 
Christ's  fpoufe,  fbe  carries  them  to  her  Hufbnnd,  confcf- 
feth  the  debt,  declares  flie  is  not  able  to  pav,  and  lays  all  over 
upon  him.  The  Chrifiian  fometimes,  through  carclefTncfs, 
lofeth  his  difcharge  :  he  cannot  find  it,  however  he  fearch  for 
it.  The  law  takes  that  opportunity,  and  bends  up  a  proccfs 
againft  him  for  a  debt  paid  already.  God  hides  bis  face, 
and  the  foul  is  diftrefled.  Many  arrows  go  through  the 
heart  now;  many  long  accounts  are  laid  before  tb^manv 
which  he  reads  and  acknowledges.  Often  does  he  fee  the 
officers  con^ff  to  apprehend  him, and  the  pnfon-dcor  open  to 
receive  ha^HkWhat  clfe  keeps  him  from  finking  utterly  tin- 
der difcoi^UPifieDts  in  this  cafe,  but  that  the  everl^fting  arms 
<jf  a  Mediator  are  UDderncath  him,  and  that   he   lelies  Mpora 


236  Support. 

the  great  Cautioner  ?  Further,  they  may  have  a  wcIgW  Q^ 
flrong  lulls  prcfTirg  them.  They  have  a  body  of  death  upoa 
them.  Death  is  a  weight,  that  prcHcth  the  foul  out  of  the 
body.  A  leg  or  an  arm  ol  dcah,  if  I  may  fo  fpeak, would  be  a 
terrible  load  !  One  lively  luft  will  fometimes  lie  fo  heavy  on 
a  child  of  Go  D,  th?»t  he  can  no  more  remove  it,  than  a  child 
could  throw  a  giant  from  off  him,  Kow  ibcn  zjt  they  fup- 
ported  ur.der  a  whole  body  of  death?  Vv''hy,  their  fupport 
IS  from  the  root  that  bears  them,  from  the  cveviafiing  arm 
that  is  upderneath  them  ;  His  grace  is  fufBcient  for  them, 
2  Cor.Xsii.9.  The  great  (lay  o\  the  believer  is  not  the  grace 
of  God  H'lrhin  him,  that  is  a  well,  whofe  Hieams  fometimes 
run  dry  ;  but  y*  i<  the  grice  of  Go  d  without  him,  the  grace 
that  is  in  Jtsus  Christ  ;  which  is  an  ever-flowing  foun- 
tain,to  which  the  believer  can  never  come  a  mifs.  For  the 
Apoille  fells  us  in  the  fame  verfe,  it  is  the  powej  qfChriJi  .•— 
Mojl  gladly,  therefore  faith  he,  zvill  I  rather  glory  in  my  tnfir- 
TKiiiiSy  that  iht  pozvsr  cfChriJl  may  rejl  upon  me,  or  tabtrmick 
above  me  i  as  the  cloud  of  glory  did  on  the  Ifraelites,  whicK 
God  fpread  for  a  covering,  or  Iheltcr  to  them  in  the  wilder- 
nefs,  Pial.  cv.  39.  compare  Ifa.  iv.  5.  6.  So  that  the  believ- 
er, in  this  combat,  like  the  eagle,  Hrft  flics  aloft,  by  faitb, 
and  then  comes  down  on  the  pray,  Pfal.  xwiv.  5.  They  hok- 
td  on  kim,  &  were  lightened.  And,  finally,  tbcv  have  a  weight 
of  weaknefs  and  wants  upon  ihcm,  but  they  call  over  that  bur- 
den on  the  Lord,  their  ftrength,  and  he  fuilains  them,  Pfal. 
Iv.  22.  With  all  their  wants  and  wcaknefics,  they  arc  call 
upon  him  :  a$  the  poor,  weak,  and  naked  babe,  coming  out  of 
the  womb,  i«  caft  into  the  lap  of  one  appointed  to  take  care 
of  it,  Plal.  xxii.  10.  Though  they  be  deditute,  as  a  flirnbia 
the  wildcrncfs,  which  the  foot  of  every  heaft  may  tread  down, 
the  Lord  will  regard  them,  Pfal.  cii.  17.  It  is  no  marvel, 
the  weakeft  plant  nwy  be  (afe  in  a  garden  ;  but  our  Lor  d 
Jesus  Christ  is  a  hedge  for  piote^lion,  to  his  weak  aot! 
deflitute  ones,  even  in  a  wilderncls.  .  > 

OLj?ci.  But  if  the  faints  be  fupported,  bow  is  it  that  they 
fall  lo  olten  under  temptation  and  difcouragemenls  ?  An/. 
(1.)  However  long  they  fall,  they  never  fall  off ;  and  that  is 
a  great  matter.  They  are  kept  by  the  power  oi  God, through 
faith  unto  falvation,  1  Pet.  i.  5.  ilypocriles  THay  fo  fall,  fo 
as  to  fall  off,  and  fall  into  the  pit,  as  a  bucket  falls  into  a 
■well,  when  the  chain  breaks.  But  though  the  child  of  Go  D 
xnav  fall,  and  that  fo  low  as  the  water  goes  over  his  head  ; 
yet  there  is  Hill  a  bond  of  union  betwixt  Chr  ij^^MtJ  hiin  ; 
the  chain  is  not  broken  ;  he  will  not  go  to  the  ^^^K  be  will 
be  drawn  up  again,  Luke  xxii.  31,  32.  AndmHf^rd  f&id^ 
Simcfit  iiim>nt  Satan  kath  defired  to  have  you^  thatMe  mayji/t 


^hefpecial  Care  of  the  Hvjhandman.     237 

^''  as  wheat ;  but  I  have  prayed  far  thee,  that  thy  faith  fait 
:iot.  r^.)  The  falls  of  the  faints  flow  from  their  not  improv- 
ing their  union  wit'n  Christ  their  not  wakii^g  u!c  ot  him 
by  faith,  for  (laying  or  bearing  them  up,  Pfal.  xxvi.  13.  I  had 
fainted,  uniefs  I  had  believed.  While  the  narfc  holds  the 
child  in  her  arms,  it  cannot  fall  to  the  ground  ;  yet,  if  the  un- 
wary child  hold  not  by  her, it  may  fall  backwards  in  her  arms, 
to  its  great  hurt.  Thus  David's  fall  broke  his  bones,  Pfalm 
li.  8.  but  it  did  not  break  the  bond  of  union  betwixiCiiRisr 
and  him  ;  The  holy  Spirit,  the  bond  of  that  union,  w*s  not 
taken  from  him,  ver.  ii. 

The  lad  benefit  I  (hall  name,  is.  The  fpetial  care  of  the 
hufbandman,  John  xv.  1.2.  I  am  the  true  vine,  and  my  Father 
is  the  hvfoandman . —  Evc^-  branch  that  beare'h  frvit,  he  purg^ 
eth  it,  that  it  may  bring  forth  more  fruit.  Believers,  by  virtne 
of  their  union  with  "Christ,  are  the  objctl  of  God's  fpe- 
cial  care  and  providence.  Mvftical  Cn  r  isT  is  God's  vine  ; 
other  focieiies  in  the  w^orld,  arc  but  wild  oliv--tree6.  The 
ihen  of  the  world,  are  but  God's  out-field  ;  the  iainta  arc  his 
vineyard, which  he  has  a  fpccial  propriety  in, and  a  fpccial  con- 
cern foJ,  Ca.  viii.i2.  My  vineyard,  which  is  mine  is  before  me. 
He  that  {lumbers  not,  nor  fl^eps,  is  the  keeper  of  it ;  he  doth 
keep  it,  left  any  hurt,  he  will  keep  it  ni^hi  and  day  ;  he  in 
whofe  hand  is  the  dew  of  heaven,  will  water  it  every  mo- 
ment, Ifa.  xxvii.  3  He  dreffeth  and  purgeth  it,  in  order  to 
further  fruitfulncis,  John  xv,  2.  '  He  cuts  off  the  luxuriant 
twigs,  that  mar  the  fiuitfulnefs  oF  the  branch.  This  is  done, 
efpecially,  by  the  word,  and  by  thecrols  of  affiifttons.  The 
faints  need  the  miniftry  of  the  word,  as  much  as  the  vineyard 
needcth  one  to  drefsand  prune  the  vines,  i  Cor.  iii.  9.  IVe 
are  laknirers  toge* her  with  God. — Ye  are  G^'s  knfbandry^  ye 
areGod*s  bni'dtng.     And  they  need  the  crofs  too>  i  Pet.  i.6. 

And  therefore,  if  we  fhould  reckon  the  crofs  amongft  the 
benefits  llowing  to  believers  from  their  union  with  Christ, 
I  judge,  we  fliould  not  reckon  it  a  mifs.  Sure  I  am,  in  their 
fufferings,  they  fufFer  with  him,  Rom.  viii.  17.  And  the  af- 
furanccs  they  have  of  the  crofs,  have  rather,  the  nature  of  a 
promife,  asof  a  tbreatning,  Pfal.  Ixxxix.  30,  31,  39,  33.  If 
his  children  forfake  my  Icrv — then  will  1  vfit  their  tra-nfgref 
fion  with  the  rod,  and  their  iniquity  withfripes.  Neverthelejs^ 
my  loving-kindnefs  will  I  not  utterly  take  from  him  :  nor  fajfer 
my  faithfulnefs  to  fait.  This  looks  like  a  tutor's  engaging  to 
a  dying  father,  to  take  care  of  the  children  left  upon  him; 
And  to  give-^hem  both  nurture  and  admonition,  for  their  good. 
The  coven^  of  grace  does  truly  beat  the  fpcars  of  affliftioa 
into  pruning  hooks,  to  thera  that  are  in  Christ,  Ifa.  xxvii. 
9.  By  this  therefore fk alt  the  iniquity  of  Jacob  befurged^  and 


1 


23S  The  fptcxal  Cart  of 

this  is  allthefrmt,  to  take  av>oy  his  Jin.  Whv  then  'fhouW 
vfc  be  angrv  with  the  crols  ?  Why  fhould  \vf  be  frii^hicd  ^t 
it  ?  The  believer  muft  take  up  his.crofs,  and  follow  his  lead- 
er, the  Lor  D  Jesus.Ch  H  1ST.  He  muO  take  uphis  ilk- 
dav's  crofs,  Luke  ix.  23.  If  any  man  v>iU  come  after  me,  Ut 
iiim  deny  him/elf ,  and  take  up  his  cro/s  daily.  Ye 3,  he  muft 
take  up  his  holv-day's  crofs  too,  Lam.  ii.  aZ.  TAou  hajl  cat- 
i'd,  as  in  a  fclemn  day,  my  terrors  round  alu'irt.  The  church 
of  the  Jews  had,  of  a  lon^  lime,  many  a  pi;  afiog  ii\eeting  at 
the  temple,  on  folemn  days,  for  the  worfh  p  of  God";  hu^t 
they  got  a  folcmniiy  ofano»ht-r  nature,  vhcn  God  called 
together,  about  ihe  temple  and  city,  the  Chaldean  army  'hat 
burnt  the  temple  and  laid  Jerufalern  on  heaps.  And  now, 
ttat  the  church  of  God  is  yer  militant  in  this  lower  region, 
how  can  it  be  but  the  clouds  will  trtjtn  after  the  lain  ?  But 
the  crofs  of  Ch  r  1  st, which  name  liic  fainis  troubles  do  bear, 
is  3  k» '.-.Iv  name  to  the  believer.  Ills  a  crofs  indeed,  but 
not  to  the  believer's  graces,  bur  to  his  corruptions.  The  hy- 
pC'Ciite's  fceminj  crac  s  may  indeed  breathe  out  their  lad  on 
a  crofs,  as  «hele  of  the  ftony-grcund  hearers  did,  Mat.  xiii,  6. 
And  zvhen  ih^ fun,  of  peifecution.  ver.  26.  ri^»s  up,  they  were 
frc^cked  :  And  becavje  they  had  not  root,  th'y  withered  away. 
But  never  o-.A  one  of  the  real  graces  in  a  h-  licver  die  upon  the 
crofs  yet.  Nay,  as  the  candle  (hines  brij;ntt^fl  in  the  ni^hr, 
and  the  fire  burns  fierceil  in  intcnfefroft ;  fo  the  believer** 
graces  are,  ordinarily,  moft  vigorouf  in  a  time  of  trouble. 

There  is  a  certain  pleafurc  and  fweetncfs  in  the  crofs,  to 
them  w^o  have  their  fenfcs  exercifcd  to  difcern,  and  to  find 
it  out.  There  is  a  certain  fwcetnrfs  in  one's  feemg  himfelf 
upon  his  trials  for  heaven,  and  (landing  candidate  for  glory. 
Therr  is  a  pleafure  in  travelling  over  thefe  mountains,  where 
the  C^iriniaii  c;?n  fee  the  prints  of  Cur  J  si's  own  feet,  anj 
the  footftepsof  theilock,  w}»o  have  been  there  before  him. 
How  plcafant  is  it  to  a  Oint,  in  the  exercife  of  grace,  to  fee 
how  a  good  Go  D  crofTcfh  his  corrupt  inclinations,  and  pre- 
vents his  folly  )  How  fwcet  it  is  to  behold  thefc  thieves  up- 
on ihe  crofs  !  How  refined  a  pleafure  is  there  in  obferving 
how  Gon  draws  away  provifion  from  unruly  lufls,  and  fo 
pincheth  them,  that  fhe  Chmlian  may  get  them  governed  ? 
Of  a  truth,  there  i^  a  Paradifc  within  hi»  thorn-hedge.  Ma- 
>iv  a  lime  the  people  of  God  are  in  bonds,  which  arc  never 
loofed,  till  they  be  bound  with  coids  of  afRi^iioti.  GoD 
takes  them,  and  throws  them  into  a  fiery  furnace,  that  burns 
off  their  bonds  ;  and  thm,  like  the  three  children,  Dan.  iii. 
C.5.  they  are  loofr.  walking  in  the  cnidrt  of  the  Ifr.  Goo 
gives  his  childrcfr  a  portitm,  with  ore  b'ttcr  ingredient  ;  If 
that  will  not  work  upon   them,  be   will  put   in  a    fecond,  a 


the  Hujbandman,  23^ 

third,  and  fo  on,  as  there  is  need.  tb:*f  rhey  may  work  togeth- 
er, for  their  goud,  Rom.  vi;i.  28.  Witn  crofs-winds  he  haf- 
lens  them  to  the  harbour.  They  ar--  often  found  in  fuch 
ways,  as  that  the  crofs  is  the  happieft  *  JOt  thty  can  meet 
with  :  and  well  may  thsv  fcilute  it,  as  David  did  Ab.gail, 
fny'in^yBleJ^ed  be  the  Lord  God  of  If^arl,  wiio  kath  fcnl  thtc  this 
day  to  meet  me^  1  Sam.  xxv.  32.  Worldly  things  aie  often 
fuch  a  load  to  the  Chriflian,  that  he  moves  but  ver*  ilowly 
heaven-ward.  God  lends  a  wind  of  trouble  that  blows  the 
burden  off  the  man's  back  :  and  then  he  walks  rrore  fpeedily 
on  his  way  J  after  God  hath  dra^nfome  guildcd  eanh  from 
him,  that  was  drawing  f  is  heart  awav  frori)  G(»D,  Z-ph.  lii, 
12.  i  will  alfo  leave  in  the  midjl  ojtkee^  an  affl.clcd  and  poor 
people^  and  tkey  Jhall  trvjl  in  the  name  of  the  Lird.  It  was  an 
obferve  of  an  heathen  moralift,  ♦*  That  ro  hiP.ory  makes 
mention  of  any  man,  who  hath  been  made  better  by  riches." 
I  doubt  if  cur  modern  hiftories  can  fupply  the  dcfrcl  of  an- 
cient hiftories  in  this  point.  Bat  furc  1  am,  manv  b  ne  been 
the  worfeof  riches  ;  thoufands  have  been  hugged  to  death, 
in  the  embraces  ot  a  fmiling  world  :  and  many  good  men 
have  got  wounds  from  outward  profperity,  that  behoved  to 
be  cured  by  the  crofs.  1  remember  to  have  read  of  one,  who 
having  an  impofthume  in  his  breafl,  had  in  v^in  ulcd  the 
help  of  phvficians  ;  but  being  wounv'ed  with  a  fwQrd,  the 
impofthume  broke  ;  and  his  life  was  faved  by  that  accident, 
which  threatened  immediate  death.  Often  have  fpiiiiiial 
jmpofthumes  gathered  in  the  breafts  of  God's  people,  in 
time  of  olitward  profperity,  and  been  thus  broken  and  difcul- 
fed  by  the  crofs.  It  is  kindly  for  believers  to  he  healed  b<r 
flripes  ;  although  tbcv  are  ufualiy  fo  weak,  as  to  cry  out 
for  fear,  at  the  fight  of  the  pruning-hook,  a^  if  it  were  the  de- 
flroying  ax  ;  and  to  think  the  Lord  is  coming  tokili  them, 
when  he  is  indeed  coming  to  cure  them. 

I  {hall  now  conclude,  addrelTingmylelf  in  a  few  words,  nrfl 
to  faints,  and  next  to  finners. 

I.  To  you  that  are  faints,  I  fay, 

Firjl^  Strive  to  obtain  and  keep  up  actual  comnumion  and 
feilowfhip  with  Jesus  Christ  ;  that  is",  to  be  ftill  deny- 
ing frefh  fupplies  of  grace,  from  the  fountain  thereof  in  him 
by  faith  ;  and  making  fuitable  returns  of  thtrm  in  the  exercife 
of  grace  and  holy  obedience.  Beware  of  eftran^ement  be- 
twixt Ch  r  1ST  and  your  fouls,  IP  it  has  got  in  already  which 
feems  to  be  the  cafeot  many  in  thr$  day,  end.ivour  to  get  ir 
removed.  There  are  multitudes  in  the  world  that  flight 
Christ, though  ye  (hould  not  flight  him  :  manv  have  turn- 
ed thcii  backs  on  him,  that  fometimeslook??^f<»ir  for  heaven. 
The  warm  fun  of  outward  peace  and  profperity,  has    caufed 


2  40  The  Duties  of  Saints 

fometocafl  their  cloak  of  rcligirn  from  them,U'hoheldit  faft, 
^hen  the  wind  of  trouble  was  blowing  upon  them  ;  and  will 
yc  alfo  go  away  ?  John  vi.  67.  The  ^reatcQ  ingratitude  is 
(lampt  on  your  flighiing  of  communion  with  Christ,  Jer. 
ii.  31.  Have  I  hen  a  xoildernefi  unio  Ifioel ;  a  land  of  dark- 
nefs  ;  Wherefore  fay  yny  people.  We  arc  Lords  :  we  will  come  no 
more  untv  tkee  F  Oh  I  beloved,  it  this  your  kindacfs  to  your 
friend?  It  is  unbecoming  any  wife,  to  flight  converfe  with 
her  hufband  ;  but  her  eipccialiy,  who  was  taken  ftom  a  pri- 
fon  or  a  dung'hil),  as  ye  were,  b^-  our  Lord*  But  remem- 
ber, I  pray  you,  this  is  a  very  ill-chofen  time  to  live  ai  a  dif- 
taace  from  Go])  :^  it  is  a  time  in  wliich  divine  providence 
frowns  upon  the  land  we  live  in  ;  the  clouds  of  wrath  are 
gathering,  and  arc  thick  above  our  heads  !  It  is  not  a  time  for 
you  to  be  out  of  your  charr.bers,  Ifn,  xxvi.  co.  They  that 
uow  are  walking  moflclofcly  with  God, may  have  enough  ado 
to  fland,  when  the  trial  comes  ;  how  hard  will  it  be  for  oth- 
crsjthan  who  are  like  to  be  furprifed  with  troubles,  when  guilt, 
its  lying  on  their  confciences  unreinovcd.  To  be  awakened 
cut  of  a  lound  ilcep  and  cafl  into  a  raging  fea,  as  Jonah  was, 
wKl  be  a  feaiful  trial.  To  feel  trouble  before  wc  fee  it 
coming,  to  be  pafl  hope,  before  v/e  have  any  fear»  is  a  very  fad 
cafe.  Wherefore  breakdown  your  idols  of  jealouff,  mottify 
thefclufts,  thefe  irreguhr  appetites aad  defires,  that  havcfto- 
Icn  away  your  hearts,  and  left  you.likeSamfon  without  his  hair, 
and  fay,  J  will  ge  and  return  to  myfirjl  hvjhand  \  for  then  it 
zi/as  Utter  with  ne 'Jian  now,  Mof.  ii.  7.  , 
^  Secondly,  Walk  as  becomes  thofe  that  are  united  to 
Christ.  Evidence  ycur  union  wiih  him,  by  walking  as  he 
alfo  walked,  i  John  ii.  6..  If  ye  be  brought  from  under  the 
power  of  darkncfs,  let  your  light  fluinc  before  men.  Shine 
as  lights  in  the  world,  holding  forth  the  word  of  life,  as  the 
lanhorn  holds  the  candle,  which  being  in  it,  fhiaes  through 
it,  Philip,  ii.  15,  16.  Now  that  ye  profcfs  Ca  R  1ST  to  be  in 
you.  let  his  image fliine  forlhinyour  converfaiion,  andremem- 
l>cr  the  bufinefs  of  your  lives  is,  to  prove  by  practical  argu- 
ments what  yc  profcfs.  ... 

1*  You  know  the  chara8er  of  a  wife  ;  SAe  tkat  is  married^ 
taretk  ho^j-^fhe  may  plrafe  h^r  hvfband  :  6'«?  you  and  do  like- 
wife  :  Walk  worthy  pf  the  Lord,  unto  all  pleojing.  Col.  1.  10. 
This  is  the  great  bufinefs  ol  life  ;  you  mufl  pleafe  him,  tho* 
it  (hould  difpleafe  all  the  world.  What  he  hates,  muft  he 
hattful  to  you,  bccaufe  be  hates  it.  V/hatcver  lafls  come  in 
fuitof  your  hearts,  deny  them,  feeing  the  grace  of  God  hat 
appeared, teaching  fo  to  do,  and  you  ate  joined  to  theLoRD. 
Let  him  be  a  covering  to  your  eyes  ;  for  you  have  not  vour 
choice  10  make,  it  is  made  already :  and  you  mull  not  di£boo^ 


as  united  to  Chrifi,  241 

CUT  your  Head.  A  man  takes  care  of  his  feet,  for  that,  if  he 
catch  cold  there,  it  flies  up  to  his  head:  Shall  I  then  take  the 
nemUrscfCkriJi.andjnake  them  the  members  of  an  harlot  ?  Crcd 
Jorbid,  fays  the  Apoftlc,  2  Cor.  vi.  13.  Wilt  thou  t»kc  that 
jheart  of  thine,  which  is  fjHRisT*S  dHclliRg.place,  and  lodge 
his  enemies  there  ?  Wilfthou  take  that  body,  which  is  his 
temple,  and  deHieit,  by  uGog  the  members  therccf,  as  thciu- 
firuments  of  fin  ? 

2.  Be  careful  to  bringforth  fruit,  and  rauchffuit.  The  branch 
v/el!  laden  with  fruit,  is  the  glory  of  the  Vine,  and  of  the 
Hufbandman  too,  John  xv.  8.  Herein  is  my  Father  glorifud^that 
ye  br.ar  mtich  fruit ;  fofkallye  be  my  difciples.  A  barren  tree 
ilands  fafer  in  a  wood,  than  an  oichaid ':  And  branches  in 
Ch  r  1  s  t,  that  bring  not  forth  fruit,  will  be  taken  avray  and 
caft  into  the  lire. 

3.  Be  heavenly  minded,  and  maintain  a  holy  contempt  cf 
the  world.  Ye  arc  united  to  Christ  ;  he  is  your  Head  and 
Hufband,  and  is  in  heaven  ;  Wherefore  your  heatts  roouldbc 
there  alfo,  Col  iii.  t.  If  ye  thenbe  rifn  with  Chrijl^feek  thafe 
things  which  are  above^  where  Chrifl  ftleih  at  ihe  right  hand  of 
God.  Let  the  ferprni's  feed  go  on  iht;ir  belly,  and  eat  theduft 
of  this  earth  :  but  let  the  members  of  Chrift  be  alhimed  Co 
bow  down  zvA  feed  with  them. 

4.  Live  and  a61  dependently,  depending  by  faith  on  Je- 
sus Christ.  That  v.'hich  grows  on  its  own  root,  is  a  tree 
not  a  brancli.  It  is  of  the  naiitre  of  a  branch,  to  depend  on 
the  flock  for  all,  and  to  derive  all  its  fap  from  thence.  De- 
pend on  him  for  life,  light,  ftrcngth,  and  all  fpiritual  benehiS, 
Gal.  1!.  so.  I  live  \  yet  not  1^  but  Chrijl  liveth  in  me.  And 
the  If e  which  I  now  live  in  thejlefh,  I  live  by  the  faith  cf  the 
Sen  of  God.  For  this  caufe,  in  the  myllical  union,  rircngthis 
united  to  weaknefs,  life  to  death,  and  heaven  to  earth  ;  that 
vreaknefs,death  and  earth,  may  mount  up  on  borrow<;d  win^s. 
Depend  on  him  for  temporal  benefits  alfo,  Mat.  vi.  2.  Give 
ns  this  day,  cur  daily  bread.  If  we  have  trufled  hira  with  our 
eternal  concerns,  let  us  be  aihamediodiftruft  himin  the  mat 
ter  of  our  provihon  in  the  worlds 

Lajily,  Be  of  a  meek  difpofition,  and  an  uniting  temper 
with  the  fellou-metnbers  of  Christ's  body,  as  being  uni- 
ted to  the  meek  Jesus,  the  blefled  centre  of  union.  There 
is  a  prophecy  to  this  purpofc,  concerning  the  kingdom  of 
Christ,  Ifa.  ii.  6.  The  wclffhall  dwell  with  the  lamb  ;  and 
the  leopard  fhail  He  down  with  the  kid.  It  is  an  aiiufion  to 
the  beafts  in  Noah's  ark.  The  beafts  of  prey,  that  were  wont 
to  kill  and  devour  others,  when  once  they  came  into  the  ark, 
lay  down  in  peace  with  them  ;  the  lamb  was  is  no  hjzard  by 
.he  wolf  there  j  nor  the  kid  by  the   leopard,     There  was  & 


t42  Th^  Duty  cf  Sainh,  &c. 

beautifttl  accomplifhmeni  of  it  in  the  primitive  church,  A9« 
iv.  32.  And  the  multitude  of  th'tn  that  heluved^  v.  ere  of  ottt 
hearty  and  of  one  Jo  ul.  And  this  p;evails  ia  all  the  inemb:rs 
of  Ch  R  ;si ,  accoidiiig  to  the  njcafure  of  ihcgracc  of  Goo 
in  tlicm.  M^n  is  born  naked  ;  he  co:nes  naked  into  this 
^'oild,  as  if  Go  u  dcfit^ned  hitr.  for  the  pi£lurc  of  peace  ;  and. 
furely  when  he  u  born  again,  he  comes  not  iuro  the  nc\f 
vorld  of  grace,  with  claus  to  tear,  a  fword  to  wound,  and  a 
fire  in  his  hand,  to  burn  up  his  fellow-members  in  Christ, 
bfcaulc  they  cannot  (ec  with  his  light..  O  !  It  is  fad  to  fee 
Christ's  lillies  as  thorns  in  one  another's  Gdes;  Chr  ist's 
lambs  devouring  onc-anpilier  like  lions  ;  and  God's  dia 
monds  cutiiag  oiiC-anoiher  ;  yet  it  mud  be  reme.nbcred,  that 
fin  is  DO  proper  ccirent  f^r  »hc  members  ofCn  r  fST,  though 
Hirod  and  Pontius  Filate  may  be  made  friends  that  wav 
The  Apoflltr's  ru'e  is  plain,  Hcb.  xii.  14.  Follov) peace  n.-itk 
allimn^  and holinfi.  'J'o  follow  peace  no  funhcr  than  cur 
huiiiour,  credit,  and  foch-hkc  things  will  allow  us,  is  too 
fhort  :  to  punluc  it  further  than  holincfi,  that  is,  confor- 
mity to  the  divine  will,  allows  us,  is  too  far.  Peace  is  pre- 
cious, yttit  may  be  bought  too  dear :  wherefore  we  iriaH  ra- 
ther want  it,  tlizn  purchafe  it,  at  the  expcncc  of  truth  or  ho!i« 
nefs  :  But  oiherwifc  it  cannot  be  over-dear  bought  ;  aod  it 
will  always  be  precious  in  the  eysof  the  fons  of  peace. 

II.  And  now,  finners,  what  fhall  I  {,iv  to  you  ?  I  have 
given  you  fome  view  of  the  prrvilci^es  of  thefc  in  the  flate  oi 
grace  :  ye  have  feen  them  afar  cif.  But,  alas!  they  aic  not 
yours,  bccaufe  ye  are  not  Ch  r  i  st*».  Thcfiofulnefs  cf  an  un- 
regcncratc  ftatc  is  yours ;  and  the  mifcr)'  of  it  is  yours  alfo  x 
bur,  ye  have  neither  part  nor  lot  in  this  matter.  The  guilt 
of  all  ycur  fin*  lies  upon  vou  :  ye  have  no  part  in  the  right- 
eoufncfsof  Ch  rut.  1  here  is  no  peace  to  you  !  no  peace 
with  God,  no  true  peace  r  fconfcience  ;  for  ye  have  no  fav- 
ing  interell  in  the  great  Peace-maker.  Yc  are  noncof  God'$ 
family  :  the  adoption  wc  fpoke  of,  belongs  not  to  you.  Yc 
bav^no  part  in  the  Spirit  of  fanflification  j  and,  in  one  word, 
ye  have  r:o  inheritance  among  ihem  thit  arc  fanfllficd.  All  I 
can  (  ir.  this  matter,  is,  that  the  cafe  is  not  dcfpcrate, 

thf  \  vours.  Rev.  iii.  20.     Behuld  I  Iftand   at  the 

dooi  ■. if  ^^y  "'^'^  ^^<2r  my  zo'ce^  and  open  the  door, 

J  iviUcome  in  to  him^  and  icidfup  with  him,  and  he  with  me. 
Heaven  is  propofing  an  union  with  earth  ftill,  the  potter 
is  making  fuit  ^o  his  own  clay,  and  the  gates  of  the  city 
of  icfu£:c  arc  not  yet  clofcd.  O  !  that  wc  could  compel  yo» 
to  CO"   •     • 


(     243     ) 

STATE      IV. 

N  A  M  E  L  Y, 

The   Eternal   State  ;  on    State   of  cohfum- 
mate  Happinefs.  or  Mifery. 

HEAD     I. 
Of    death. 

JOB^XXX.    23. 


T^- 


r  I  knozi',  that  thou  wilt  bring  me  to  d'ath^  and  to  the  hcuj 
appointed  for  all  living, 

I  COME  now  to  difcourfe  of  man's  eternal   State,  into 
which  he  enters  by  death.       Of  this  entrance  Job  takes  a 
folemn,  ferious  view,  in  the  words  of  the  text,  which  contaia 
a  general  truth,  and  a  particular  application  of  it.     The  gcn- 
f.ral  truth  is  fuppofed  ;  namely,  that  ail  men  mufl,  by    tleaih, 
remove  out  of  this  world;  they  muft  die.     But  whither  mu't 
thev  go  ?  They  muft  go  to  the  boulc  appointed  for  all  living  ; 
to  the  grave,    that   dark-tome,  gloomy,  lol/rdry    houfe,   in  the 
land  <5f  forgetful nefs.  Vv'here(oevcr  the  body  is  1  "d  up  till  the 
refurreftion,  thither,  as  to  a  dwelling-houfe,  death   brines    us 
home.       While  we  are  in  the  body,  we  are  but  in  a  Icdging- 
houfe  :   in  an  inn,  on  our  way  homeward.      When  we  come 
to  our  grave,  we  come  to  our  home,    our   long  home,  Ecc^ 
xii.5.     All  living  muft   be    inhabitants  of   this   houfe,   good 
and  bad,  old  and  young.     Man's  life  is  a  flrearo  ruiining  into 
death's  devouring  deeps.      They,  who  now  li^o  in   palace*. 
muft  quit  them,  and  go  home  to  this  houfe  ;  and    thev,   who 
have  not  where  to  lay  their  headi?,  (hall  thus   have   a  houfe  at 
length.       It  is  appointee  for  all,  by  him,  whoff  counfel  IhaH 
ftand.     This  appointment  cannot  be  fhifted  i  it  is  a  law  which 
mortals  cannot  tranfgrefs.      fob's  applicat?on   of  this  general 
truth  to  himfelf,  is  expreff-d  in  thefc  words  ;  /  knozi.'  tiat  thou^ 
v)ih  bring  rae  to  dtoth^  Sec.      He    knew,    that  he   behoved  to 
r'leet  with  death  ;  that  his    foul  and    oodv    behoved   to  part  ; 
that  God,  who  had  fet  the  tryft,  would  ccriaJnlv  fee  it  k*pi. 
Sometimes  Job  was  frnviup-^  deat'i  to  come  10  l.ur.    ^pu  v.  ••rf 
O 


14  The  CcttalrUy  of  Death. 

him  hometoltshounr;  y;a,  he  was  inhizird  orrannlng  to  it 
before  the  timf ,  Job  vii.  15.  Mv/oul  chocfzth  firarfrlin<T  and 
•  'ath,  rath'.r  tPanny  l:J'f.  Fut  here  hcco.iridcrs  CtkIo  wouW 
ring  him  to  it;  vci»,  brin{;'him  haclc  to  it,  as  the  word  im- 
ports. Vv''herebv  he  feems  to  intimate,  thot  we  have  no  life 
in  this  WDrld,  but  a*  runawaVs  froui  d^aih',  which  flieichcfh 
out  Its  c*)ld  ams,  to  receive  cs  from  the  worab  ;  but  though 
M'cdo  then  rnrrov/ly  ercape  its  clutches,  we  cannot  cfcaoe" 
\csr\%  ;  we  will  be  brought  b»ck'  aj^iin  to  it.  jjab  knew  this 
he  had  laid  h;s  account  with  if,  and  was  looking  for  it. 

i }  J  c  T  ?:  I X  .-■ ,  All  in  lift  die. 

'  ough  this  Do6lrine  be  confirmed  hv  the  experience  ol^ 
ji.-ncr  ^cneraiions,  ever  fiocc  Abel  mtred  into  the  houfe 

ppointed  for  all  living  ;  and  thoue'i  the  living  know  that 
ihcy  Oiall  dii::,  yet  it  is  needful  to  difcourfe  of  the  certainty  of 
de?rh,  that  it  may  be  imprcficd  on  the  mind,  and  duly  confid- 
crcci.  V  - 

Wherefore. confidcr  Fir^,  There  is  an  unalterable  flarute 
.f  death,  under  which  men  are  concluded.  //  is  appointed^ 
'urfcmfti  nnre  to  d't,  Heb.  ix.  27.  l\  is  laid  ujp  for  thena.^t 
parents  lav  up  for  their  children  ;  they  mav  look  for  i%  and 
cannot  mifs  it,  feeing  Go  n  has  defi;^ned  and  refervcd  it  for 
ihem.  There  is  no  peradventure  in  it  ;"  we  n»'»ft  needs  die, 
c  Sam.  xiv.  14.  Thoiiph  fomc  menlvill  not  hear  of  death, 
vet  every  man  muft  fee  death.  Pfalmlxxxix.  48.  D^athisa 
champion  all  muft  grapple  with  ;  we  muft  enter  the  lids  with 
1%  and  it  w»ll  have  the  mafterv,  Ecclef.  viii.  8,  Thers  i^  no 
man  that  hath  power  or-^r  thffpirit,  to  rftain  t^r/pfrit ;  milker 

atk  he  pome r  in  the  day  of  zoratk.  Thev  indeed  who  are 
^ound  alive  at  Ch  r  1  s  r's  coming,  fliall  all  be  changed,  1  Cor. 
XV.  .51.  But  that  change  will  be  eqjivalcr.t  10  dcaih,  will  an? 
l^r  the  purpofci  of  it.  All  othtr  prrlohs  muft  go  the 
rommon  road,  the  way  of  all  flcfh.  Second ly.'hn  u-;  confult 
daily  obfcrvation.  ?>ery  man  Iceth  that  wi!e  men  di^,  likc- 
\vifc  the  fool  and  brutilh  peffon,  Pfal.  xlix.15:  There  is  room 
tnough  oti  this  earth  for  us.notwithflanding  of  the  multitudes 
that  were  upon  it  before  us  ;  they  are  pone  to  make  room 
for  us,  as  we  mul  dcpjrt  to  leave  room  for  others/  It  is  long 
ftncf  dea«h  began  to  tranfport  mcainrd  another  world,  and 
vaft  fhoals  and  multitudes  arc  gone  thither  already  ;  yet  the 
/•radc  is  going  on  Oil',  j  death  is  carrying  off  new  inhabitants 
<iai!v,  to  the  houfe  appointed  for  all  living.  Who  could  ever 
•icar  Ihegravc  f<v,  It  is  cnou)?h  i*  T'Jng  it  has  been  petiin<r, 
•  (hll  it  aikelh.  This  wo'ld  is  like  a  great  fair  or  r 
e  lo-Tic  ar?  coming  in,  others  going  out  ;    while 


Tiu  Ceii&ihiy  of  BcatJu  245 

fewblv  tnat'*?  in  if,;js  confiiTed  ;  ard  the  more  part  l<now  not. 
V before  thev  are  cOrhe  together  <  cr,  like  a  town  cituare  on 
fhcfoad,  toil  ^re^»  cj'.y,.  through  which  fonie  travellers  arc 
baft,  To -re  are  p.^ifirrg,  '.vhi!ecth«rc  aie  only  coming  in.  Keel, 
r.^.  (yne  '^^cTiCratum pfffi^th  owdy^  and  (ivothi-T  generaticn  coin- 
eth  ;  but  the  fflrth  alndtlhfor  ever.,  D?:Jth  is  an  inrxcrabl?, 
irrenilihlcnienenger,  v^ht;  car^r^ot  be  rlivcrrcd  from  e>ccuiin§ 
hisor('uM5,  by  the  force  of  the  Kiiohty,  the  bribes  of  the  rich, 
iior  the  intreaties  of  th-  "jjoor.  It  doth  rot  rrvererce  the 
hoary  hc3d,  "nor  pity  the  hartn!c:Ts  babe.  The  bo'd  and  darir  j; 
cisnnot  out  brave  it ;  nor  rafn  the  laint-bearted  obrain  a  dif- 
ch,ir,f];e  in  th^s;  war.  -  •Thii'd/'y,  The  bum^n  body  confifls  cA 
penlhin^  principles,  Gen.  iii.  to.  Diift  tkcu  a:'t,  and  vutc  duji 
^a't  thcu  rrfijrv,  Tht  RrengHl  are  but  bciulc  cariben  vcl-. 
fcis,  cafilv  biokenin  (hivers.  The  f'al  is  but  rTicat:l\r  brHiT* 
cd,  while  in  I'.iis  morral  hod'-,  wh-ch  is  not  a  houle  of  flone, 
but  a  botife  of  clay  ;  the  iriiul-walls  cannot  Hut  moulder  a\vay, 
efpecially  feeing  th*;  foundation  is  not  on  a  rock,  but  in  the 
dull  ;  they  are  cruHicd  before  the  n-oih,  though  this  infefl  be 
ff)  tender;,  that  the  penile  touch,  of  a  linger  will  difpaich  it. 
Job  iv.  19.  •'  Thcfe  pnr.cipirs  are  .hke  gun-pcv.'der  y  a  very 
fniall  fpark,  lighnn^^r  on  them,  w:ll  fet  rhcm  on  tire,  and 
blow  up  the  houte.  The  ftonc  of  a  raifin,  or  a  hair  in  milk, 
have  ch^aked  men.nnd  laid  the  hcnfc  of  clr.y  in  the  duft* 
if  we  conlidcr  the  iramc  and  {Irucln/e  of  bur  bodies,  how 
fearfully  ahd  wondti  fully  we  are  mnde  ;  anc  on  how  regular 
and  exnfi  a  motion  of  the  fluids,  and  balance  of  humors,  our 
life  depends:  and  that  death-has  as  manv  doors  to  enJer  in  by, 
as  the  body  hatU  porf?  ;  and  if  we  compare  ihe  foul  and  bo- 
dy together,  we  ir.sy  juiUy  reckon,  <hrrs  is  fonncwhat  more 
sfionifliing  in  our  life,  then  in  our  c!<raih>«!nd,  that  it  is  more 
firange,  to  fee  duPi  walking  up  and  dov.-n  on  the  dull,  than 
Iving  down  in  it.  . ,  Though  the  lamp  of  our  life  be  rot  vio- 
lently blown  out,  vpt  the  fmne  mud  go  out  at  kngth,  for 
'«vant  of  oil.  And  what  are  thofe  cidem.pers  and  difcafes,  we 
are  liaWe  to,  but  death's  harbingers,  that  come  to  prepare  if> 
vay  ?  They  meet  us,r:S  fcon  as  we  fct  our  foot  on  ea<th,ro  tell 
us  at  our  entrvv  that  we  do  but  ^come  into  the  v/orld  to  co  out 
again,  •.  Howbeit,  fome  are  fnactbed  away  in  a  moment, with- 
out being  warned  by  ficknefs  or  difeafr.-  fourthly.  We  have 
finfiil  foulSj  ar.d  iherclore  hnve  dying  bodies  ;  dc-^.th  follows 
fin  as  the  ihadcw  follows  ihr  hodv.  •  The  widadmiiO  ^\ti ^ 
by  virtue  of  the  tlireafning  of  the  ccvrn;»rt  cf  works.  Gen.  ii. 
17.  In  the  day  t/wf.  thou  eatcji  iherecf,.  t/'.tiu  Jt.ait  Jvrriy  die. 
And  the  godly  mufi  die  too  ;  that,  as  death  tntred  bv  fin,  {\:\ 
may  go  out  by  death.  Christ  has  taken  away  ih<*  fnng  of 
-^cvb  as  to  them,  albeit  he  has  not  as  ^ct  removed  death  itlclf. 


-?  |''>  Mans  life  Vanity,  ■ 

W'hcrtrore  I'loug'i  It  faften  on  thpm,a<;  the  viper  cid  on  Faol'3 
jhand,  it  null  do  therh  no  harm  ;  hut  becaufc  the    Icprofy  of 
fin  is  in  the  walls  of  the  houfe,  it  muft  be  broken   down,  and 
all  the  materials  thereof  carried  forth.        Lafdy,  Man's  hfc  in 
this  wo-IH,  according  to  the  fcripturt^  account    of   it,  is  but  « 
few  decrees  removed  from  death.       The  fcripturc   reprelentt 
'  as  a  vdin  and  empty    thing,  (hort  in  its    Continuance,   and 
vift  in  its  pafTip.g  awdv. 
yir/i,    Man's  life  is  a  vain  and  emotv  thin?,  wnjle  it  is  :  it 
inillicth  away,  and  lo  !   it  is  not,  Job.  viii.  6.     Mv  days  art 
injty.   If  ye  fufptcl  afQitled  Job  of  partiality  in  this  matter, 
hear  the  wile  and  profpcrous  Solomon's  characfer  of  the   days 
of  his  life,  llccl.  v»ii.  13.      All  thinga  'lavc  IJccn^  in   the  d.iys 
cfiny  vanity^  \.  r.  my  vain  days.     MoTcs,  who    was    a   very 
adive  »>?»<«,  compares  <-«ir  days  toa  llcep,  Ffalm  ?rc.  5.      lAey 
nrc  a%  a  fcet^  which  is  not  noticed,  till  it  be  ended.     The  re- 
semblance is  pat  :   few  men  have  right  apprchcn'ibn*  of  life, 
until  death  awaken  them  ;   then    wc  begin   to  know  wc  were 
living.      IV^ff^rnd  our y^an  as  a  tale   that    is   told^   Tcr.    7. 
When  an  idle  tale  is  a  telling,  iti*iav  affeft  a  little,  but  when 
it  is  ended,  it  is  forgot  ;  and  fo  is  msn  forgotten,  vhen  the  fa- 
ble of  his  life  is  ended.   It  is  as  a  c'ream,  or  vifion  of  the  night, 
in  which  there  is  nothing  folid  ;  when  one  awakes,  all  evan- 
ifheth,  Job  xx.  8.     Hf  Jhalljlv  away  as  a  drcaniy  and piallnoi 
he  found  j  yea  hejhall  be  chafed  flway  as  a  vr/ion   of  the  nit^At. 
It  is  but  a  vain  tliow  or  image,  Plal,  i^Kix,  6.      Sure/y  every 
man  walheth  in  a  vainjhcxo.     Man  in  this  world,  is   but,  as  it 
x^erc,  a  walking  hatue  ;  bis  life  is  but  an  image  of  life  :  there 
-  fo  much  of  death  \n  it. 

if  wc  look  on  our  life,  ifi  the  fcveral  periods  of  it,  we  will 
find  it  af  heap  of  v;v»itiies.  Childhood  and  youth  art  vanity, 
Xcclcf.  xi.  10.  We  come  into  the  world,  the  moft  hclplefs 
of  all  animals  j  young  birds  and  beads  ran  do  fomethin^  for 
themfelves,  but  infant  man  is  ahogethtr  unable  to  help  him- 
felf.  Our  childhood  is  fpent  in  prtiful  trifling  plcalures, 
-^'hich  become  the  fcom  of  oar  own  aftcr-ihoughts.  Youth 
is  a  flower  that  foon  withercth,  a  blcffom  that  quickly  fall* 
off  ;  it  is  a  fpace  of  time  in  which  wc  are  ralh,  foolifh,  and  in- 
confidcratc,  pleafmg  ourfelves  with  a  variety  of  vanities,  and 
fwimmlng.  as  it  were,  through  a  flood  of  thrm.  But  ere  wc 
are  aware,  it  is  pall,  and  we  arc  in  middle  age,  encompnfTcd 
^ith  a  thick  cloud  of  cares,  through  which  wc  muft  Rro|»e  ; 
«nd  fioding  ouifftlvcsbcrct  with  prickin;:  thorns  of  difhculiir*, 
hrough  them  we  muft  force  onr  way,  to  accomplifb  the  pro- 
pels and  contrivances  of  oar  riper  thoughts.  And  the  mor^ 
M'e  rddce  ouff«  Ues  in  anv  earthly  eniovmcnt  we  fltttfuMo,  the 
wore  bittcrncfs  do  wc  find  in  parting  with   ir.     Then   romr* 


M::'n''s  L^ft  Vanitv.  247 

old  age,  attended  witb.its  own  trair^of  iafuaiiiicj,  laboiir  and 
lorTow,  PCl.  xc.  10.  and  Jt.j  us  down  next  door  lo  the 
giavs.  In  a  woj«i,  AiijUJIi  ii,^rajs,  Haiab  xl.  6-  Every  flage, 
oj  pciiod  in  iile,  is  vanity.  Man  at  Lii  bcj}  Jiati^  his  middle 
age,  when  ihe  heat  of  youth  is  fpenf,  and  the  forrows  o\  old 
age  h«ve  not  vet  overtaken  him,  is  uiic^eihtr  vainly^  FJalni 
XXXIX.  5.  Djath  carries  olf  ioire  in  the  bud  ot  childhood, 
pjheri*  111  the  biciTom  olyouih,  and  others  when  they  arecooic 
lo  their  fruit  ;  few  are  icit  ftaiidin^,  liil  like  ripe  torn,  thry 
forhkc  the  ground  :  ail  die  one  time  or  other. 

SicmdJy,  Stan's  life  is  a  (hori  thin;»  ;  ii  is  not  only  a  van- 
ity, but  a  fhort-iived  vanity.  CoiWidcr,  /"ir^.  How  ihelitc 
of  man  is  recKoncd  in  the  Scrif-iarc.  .It  was  indeed  foaic 
tin-.es  reckoned  by  hundreds  of  years  ;  but  no  man  ever  arri- 
ved at  a  thoufand  :  which  yet  hears  no  juoportion  to  eterni- 
ty. Now,  hundreds  arc  hrou^ht  down  lofcores  ;  three  fcore 
and  ten,  or  four  icore,  ii  its  utmoll  len^'tb,  Ptal.  ic.  10.  BuX 
few  men  arrive  at  that  length  ollife.  Death  doci  but  ratciy 
waif,  till  men  be  bowing  down,  by  rcafon  ofagc,  to  nieet  ihu 
fjrave.  -Yet,  as  if  year*  were  too  big  a  word,  \<st  fnch  a  fmail 
thiijjjf  as  the  life  of  man  0:1  earth;  wc  finJ  it  cuuiited  hy 
months.  Job  xiv.  5.  ihe  number  of  ins  viohiLi  arczjiik  tkct, 
Durcouile,  Jikc  that  of  fbe  moon,  is  run  in  a  l.uie  tune;  we 
arc  always  wuxingor  waning,  till  wc  diidpoear.  But  tieovjent- 
ly  It  is  reckoned  by  djys  :  and  thcfc  but  }'.w',Joh  xiv.i.  M.at% 
that  is  born  oj  a  woman,  tscfjeu'  days.  I^«ay,  11  it  but  one 
day  in  fcripturc  account !  and  that  a  hireling's  day,  who  will 
piccifcly  o^lerve  when  his  day  ends  uud  give  over  his  work, 
ver.  6.  Till  hcjhall  accompUJh  as  an  hireling  his  day.  Yea; 
the  fcripiuirc  bungs  it  down  to  the  ihoricll  fpjce  of  tune,  and 
calls  it  a  mom.ent,  g  Cor.  iv.  17.  Our  It t^ hi  a/jliCi.'cn,i):io\.\,i^a 
it  la(t  all  our  life  long,  is  but jor  a  vmmcat.  But  clfcwhcf.; 
it  is  brought  down  to  vet  a  lower  pitch,  farther  than  which, 
one  cannot  carry  it,  P.iilm  xxxix.  5.  Mini  age  is  as  notkn:^ hi^ 
fore  thee.  At;rceablc  to  this,  Solomon  tells  a»,  Eccie.iii.  3. 
Thtre  is  a  ume-Lo-bc  born,  and  a  time /o  die;  but  ui-ikei  no 
mention  of  a  time  to  Uvc  ;  as  if  our  life  were  but  a  Ikip  fioaa 
the  womb  to  ihc  g,rave.  S-^cona/y,  Conndcr  the  various  jili!- 
iitudcs  by  which  the  Scripture  rcprelcuts  the  brevity,  or  {h<»rt- 
iicls,  of  man's  life.  Hear  Hczckiah,  Ifa.  xxxviil.  12.  Al.nt 
age.  IS  departed,  and  is  rauovedfroni  me  as  aJLcphtrd's  fnt  , 
/  have  cut  cjf^  Like  a  w.aver,  myife.  The  Ihcpherd'ateni  isfooii 
removed,  for  the  tlocks  mull  not  feed  long  inone  place;  fuch 
is  a  man's  life  on  this  earth,  tjuickly  gone.  It  is  a  web  he  >:» 
Inceflj-ntjy  working;  he  is  liot  idle  fo  much  as  one  jno;!Krui  ; 
in  a  ihort  time  it  is  wrought,  and  then  it  is  cut  off.  Every 
breathing  is  -a  thread  in  this  wtb;  and  when  the  !ait  brgidi.L. 


-^wn,  the  wtb  is  woven  out,  he  expirei:  and  then  it    is  cist 
-',  he.  breaths  no  n.oic.     Man  \s  l.kc  grafs,  and  !ikra  11' v/ct, 
1    xl.  6.    Al'.pjh,  eycn  tl,c  ilronReflanJ  raoU  hz-olthv  . 
^^^J^ ^  ^'^  «'^  '^»«  jS,ioalir.cJs  t.'itrttjf,  naitht Jloioci 
■a.      1  be  graf»  ii>  iiounihiug  tn  th«   morning,  bin  irj    tUc  c- 
-ning,  bciij^  cui  Jowo  b/  ibc  nio.vtri.it  i«  withered  j  foman 
i«etiinf;»  ii  WdlKjog  up  unJ  down   at  cafe  in  the  morjiiug  ; 
d.  Ml  the  nscuMM?^,    is  lyin^^  a  corpfe,  t>^inft  knocked    down 
a  luddcii  Urokf,  wiih  one    or  oiber  of   acath\   weapons. 
10  llawer,  atiiuU,  is  but  a  weak  and  tender  ihing,   ot    ibort 
.Dtinuiiice,  wjirrc-cver  it  grows:  bu:,  obfeive,  man  is    n'>t 
■vipjrcd  to  the  il<iwcr  ot  the  tja'dL-ii,  but  to  flic  {lower  of  ib 
..iJ,'\vh>c}»  the  foot  o^  even-  beail    tnay  ir^ad    town    at    ai»y 
t.jnc.     Thus  is  our  life  liable  to  a  tboufand   accident!,  evcrv 
cay  ;  anv  of  whjch  nia/  cut  u»  oiT.       Uui  though    '*c  fljould 
tfc;»pe  ail  thefc,  yet, -at  lengtb,  ih'.s  grA.<s  wi;hereib,  this  flow- 
tr  f^drih  of  itfclf.         it    is  carried  ui",  as    ihc  cloud   is  con- 
famed,  and  vjnifbeth  away,  Job  vii.  9.      Ir  lo>>ks   bi^,  as  the 
moniiiig  cloud,   which    p'-.tmtfcih  gj*ect^th»n^s,    and    rair««n 
the  expcctatiuiii  0/  the  buljaa/laiaa  :   but  the  fun   iifeth,  and 
tKc  cloud  \%   fcdttercd  ;  de^th    cofiies,    and   man    cvani(heth. 
The  apcfllc  Janics  propolcth  lije  i^ueition,  What  isyo^r  Life* 
Hear  bis  own  tnfwer  ;    it   is  eirn   a  vcpsur ^  that  cppC'iret^ 
fof  a  liLtk  'tihu,  and  tiuu  v'.tnljht^li  away,  Chap.    iv.  14.     It 
is  frail)   pr.ccrfaii>,    arid    laflcin    lior.       it  is  as  fmoak,  which 
iioc«out  of  the  chnqcey,  as  if  it  would^ddiken  the  f«ce  ofihc 
heavens  ;   but  t|^u;c»)v  i»  fcattered  and  appears  po  imorc  ;  thus 
gocth  man'i  life,  arid  where  is  he?    It  ii   a  wind,  Job    vii.  7. 
0   rq.icnibtr"  tk^t  Tnyii/i  iiwii.d.   It  is  but  a  patLng  blalt,  a  (hort 
jMiff,  a  wiiid  rhat  pdlit  th  away,  and    comcih.nci  again,  Pfalin 
^vtii.  39.   Our  breath  is  in  our  nofirils,  as  it  were  always  upon 
■  c  wi.j^  10  depart  ;  ever  paffirgand  rcpajTjng.like  a  traveller, 
ntll  it  go  away  for  good  aud  ail,  not  to  «ciuKi  till  the  bcavcx)* 
'.>c  no  more.    '  '  '  ' 

I^jh'y,  Aim's  life  Is  a  fvyift  thag  ;  rot  ontv  a  palTing  but 
{\\xnn  vanity.  Have  jou  not  obicrved  how  fwitily  ^  lliad- 
..u-  hath  run  along,  the  j^roTind,  in  a  cloudy  and  windy  day, 
lucWenly  ddrkcinn^the  places  bcautihcd  bctorc,with  the  be«Q«i 
of  toe  fun,  but  a',  tudutuiv  difappraring  i  Such  is  tnc  life  ol 
man  en  the  caitb,  for  he  flecih  ii  a  Ibadow,  and  continueib 
not,  Job  xiv.  2.'  A  weaver's  fliutile  is  very  fwift  in  its  :r,o- 
tioni  in  a  moment  it  is  thrown  from  one  fide  of  the  w 
the  other  ;  yet  cur  days  are  fwifter  rhnn  a  weaver's  ii- 
'  :<p.  vii.  6.     How  quickly  is  mo''  ougl^   tinu 

mity  !   See    ho^  job  dcfcnbcs  Is  of  the  ti 

t  :   No(o  my  {!ajfia>e/ui/ter  (ban  a   fji :  tkfy 
■y  Jec  no  Qcod.     Thty  aje  hajlti  away  u<  ihe  Ju 


A  LooUng-glofs  ^c.  249 

incci^ie  that  hajuih  to  the  pre^,  chap  ix.  25,  26.  He  coo^.- 
paies  his  days  witfi  a  jjoif,  a  looi-poft,  a  riuincr  who  ruus 
Ipecdily  to  carry  tidings,  and  will  make  r.oftay.  But  though 
the  pqII  were  like  Abimaaz,  who  ovcr-ian  eunii,  oar  fiayi 
would  be  fwiftej-than  he,  fi;r  they  flee  away,  like  a  man  flee- 
ing for  his  life,  before  ihc  purfuin*  encnr.y  ;  he  runs  with  his 
utjaoil  vigour,  yet  our  days  run  as  fad  as  he.  FLjwbeii  that 
isnotali.  Lvcm  he  who  is  fleeing  for  Ife,  cannot  run  al- 
ways; he  muU  needs  toinetiiiesilanci  fiiiL  lie  down,  or  run 
in  fomewhcre,  as  Silcry  did  intojriel's  tent,  to  rcfrrili  him- 
i'eif ;  bL.t  our  lime  never  halts.  1  hercforc  it  is  compared  to 
ihips,  Which  can  iail  night  and  day  without  inicrmihlon,  t:ll 
ihev  be  rt  iHe:r  port  ;  and  fwifi  fhips,  (Lips  of  defire,  ih  which 
men  quickly  arrive  at  thedofiicd  hiveti  ;  orli:ips  of  plea'urc, 
that  fail  inore  r.vifily  than  Ihips  of  burden.  Vet  the  wind 
iuiling,  the  ihip's  coui/e  is  marred  ;  but  our  time  always  runs 
vith  a  rapid  courfe.  'i'hcrcforc  it  is  compar^fd  to  the  cagie 
flying;  not' with  hFs  ordinary  fii;ht,  for  that  is  not  lufncicnt  to 
rcprefcnt  the  fwiftiie^s  cF  our  days  ;  but  when  he  t<ic5  upon  his 
prey,  wriich  is  with  an  extraordinary' Iv/ififtcls.  And  thus,  e- 
ven  thus,  our  d^vs  £y  away.  ^ 

Having  thus  difcowrfed  of  death,  let  us  improve  it,  ir^ 
difcerniag  the  vanity  of  the  world  ;  in  bearing  up,  with 
Chiiilian  conicntmcnt,  and  paliesicc,  under  hlTtroublcs  and 
OifHcuities  in  it  ;  ifi  mortifying  our  luih  ;  in  cleaving  unto  the 
Iv«.)RD  with  purpofe  of  heart  on  all  hazards  j  and  in  prepar- 
ing for  dea'h's  approach. 

And  ^ii'ff-y  Let  us  hence,  as  in  a  looking-glafs,  behold  the 
vanity  of  the  world,  and  of  ail  thefe  things  in  it,  which  ineri 
fo  much  value  and  efteem.andihcrefore  fet  their  hearts  upon. 
The  rich  and  poor  are  equally  intent  upon  this  world;  ihcy 
bow  the  knee  to  it,  yet  it  is  but  a  clay-god  ;  they  court  the 
bulky  vanity,  a-.nd  run  keenly  to  catch  the  fii.idow;  the  rich 
man  is  h'ug.jjed  to  death  in  itscmbrares  ;  and  the  poor  13  m 
wearies  himlelf  in  xhefruitlofs;' purluit.  V\'"iiat  wonder  i?*ic 
world's  f.-niles  overcome  us,  when  we  purfue  it  fo  eagtriv, 
even  v.'hile  ir  frowns  upou  us  r  But  look  into  the  grave,  O 
man,  coiiiider and  be  wife;  liilcn  to  the  dotinne  of  death, 
a^nd  learn;  (i .)  That  hold  u's  futi as  thou  canft,  thou  (hall  be 
forced  to  let  go  thy  hold  of  the  world  at  length.  TUougit 
thou  load  thyfelf  with  tiie  fruits  of  ihisearth,  yet  all  {hall  fall 
oH  when  ihou  comeit  to  creep  into  thy  hole,  the  houfe  under 
grotmd,  appointed  for  all  living.  When  death  comes,  thcu 
Kiufl  bid  aft  eternal  fa/e*vell  to/hy  ehjoyrnents  in  this  world  ; 
thou  mulUeavitihy-goods  to  another  ;  avid  whofe  Ihall  thoU- 
things  be  which  thou  haft  provided  ?  Luke  xii.  2o.  [%.\  Tiiy 
jiCiiioa  of  liicfe  things  Luil  be  vtiy  hulocrc  Ijng.     U  thod 


«5^  ^^  Storehoiijfjor 

lie  down  on  the  grafs,  ard  flrcich  thyfclf  at  full  length, 
and  obfervc  the  print  of  ihy  body  when  thou  rife  (I,  thou  inay- 
cH  fee, how  much  of  this  earth  will  fall  to  ihy  Iharc  at  laft.  It 
may  be  thou  fhalt  get  acoHin,  and  a  win'Jmg.rnect  ;  but  thou 
art  not  furcofih.n  :  Many  who  have  had  ahundarce  of  wealth 
\et  have  not  had  fo  ujucH-vhen  (hcy  took  up  their  new  houfe 
in  the  land  offjicnce.  But  however  that  be,  more  yc  cannot 
txpctt.  It  was  a  mortiiying  kflon,  Saladine,  when  dying, 
gave  to  hisfoldiers :  lie  called  for  his  ftandard-bcarer,  and 
crdcrcd  hiro  to  take  hii  winding- (heet  upcjn  his  p'ke,  and  go 
out  to  the  camp  with  it,  and  tell  ihem,Thatot  all  his  con- 
<}ucfts,  viclorjcs  and  triujjiphs,  he  had  nothing  now  left  him, 
but  that  piece  of  linen  to  wrap  his  body  in  for  bunal.  LaJiL)\ 
This  world  is  a  falTc  friend,  who  leaves  a  man  in  time  of 
preateil  nred,  and  flees  from  him  when  he  has  rood  ado. 
When  ihou  art  lying  on  a  death-bed,  all  thy  friends  and  re- 
lations cannot  rcfcue  thee  ;  all  -thy  fubflance  cannot  ranfotn 
thee;  nor  procure  thee  a  reprieve  for  one  day,  nay,  not  for 
one  hour.  Yca.ihc  more  thou  poflefFeft  of  this  world's  goods, 
thy  forrow  at  death  »*  J»^c  to  be  the  greater  ;  for  though  one 
may  live  more  cortiinodiouny  in  a  palace.thar.  .na  cottage,  yet 
he  may  die  irorecafilv  in  the  cottage,  where  he  has  very  liiUc 
to  make  him  fond  of  life. 

Hecondly^  It  may  fervc  as  a  florehoufe  for  Chriftian-con- 
tentmcnt  and  patience  under  worldly  loiTes  and  crolfes.  A 
clofe  application  of  the  doQrinc  of  ditih,  is  an  CTccellent  re- 
medy -againft  fretting  ;  and  gives  fomc  ealeto  a  rankled  heart. 
When  Job  had  fuUanied  very  great  loffes,  he  fat  down  con. 
tented,  with  this  meditation,  Job  i.  21.  leaked  came  I  out  of 
tny  mother' i  luowb,  and  naked  JhalL  i  return  thither  \  The  Lord 
/vzcr,  and  the  Lord  hath  takei  awayy  blrffedhe  the  name  of  the 
lord.  "A'hen  providence  brings  a  mortality  or  murrain  a- 
I'long  your  cattle,  how  ready  are  you  to  fret  and  complain* 
liut  the  ferious  confideration  of  your  own  death,  to  which 
Nou^havea  not<<ble  help  from  fuch  providential  occurrences, 
iTiavhcofufe  to  filcnce  your  complaints,  and  uuiet  your 
rankled  fpiriis.  Look  to  the  houfc  appointed  tor  all  liv- 
ing, and  learn,  Ci.)  That  ye  muft  abide  a  forer  ihrufl,  than 
the  lofs  of  worldly  goods,  lio  not  Cry  out  for  a  thruft  in  the 
leg  or  arm,  for  ere  long  there  will  be  a  home-thruQ  at  the 
heart.  You  may  lofe  your  deareft  relations  ;  the  yHxit,  may 
lofe  herbufband,  and  the  huiband  his  wife  ;  the  parents  may 
lofe  their  dear  children,  and  the  children  their  parents.  But 
if  any  of  thcfe  trials  happen  to  you,  remcinber  you  rauft  lofe 
vour  own  life  at  laft  ;  and  wherefore  doth  a  living  man  cooi- 
y\i\x\  ?  Lam.  iii.  39.  It  is  always  profitable-to  conlider,  un- 
«t.r  afUiwtion,  haw  our  c&ic  uii;;htbavc  beeu  woric  thau  it  is. 


Contentment  and  Patience.  251 

Whatever  be  confumed.or  taken  ft  om  us,  it  is  of  ihc  Lord's 
iiKrciesthat  we  ourfelves  arc  noi  coniuined,  ver.  22.  »(2)  It- 
is  but  for  a  fhort  fpKce  of  lime  we  are  10  be  in  this  worl.i.  Ic 
M  but  little  our  neceffities  require  in  this  (hort  IpaCc  ot  nme  ; 
■when  death  comes,  uc  will  Hand  irt  need  of  none  of  thcfc 
things.  Why  fhould  men  lacic  their  heads  with  cares,  how 
to  provide  for  to-nr.onow  :  while  thry  know  not  if  they  (hall 
need  any  thing  to-mcrrow  ?  Though  a  maf.'a'  provifion,  for 
his  journey  be  near  fpent,  he  is  not  difquictrdjt  he  think  he  is 
near  home  :  are  you  working  v/ith  cdndle-Iight,  and  is  there 
little  of  your  candle  left  ?  it  may  be  there  is  as  lutic  fand 
in  yourgiafs  :  and  if  fo,  yc  have  Imie  iffe  fur  it.  (3.)  Ye 
have  matters  of  greater  weight  that  challenge  your  cai'e. 
J)cath  is  at  the  door,  beware  vou  lofe  not  your  fouls.  Jf 
blood  break  out  at  one  part  of  the  hodv,  they  ufe  to  open  a 
vein  in  another  part  of  it,  to  turn  the  Aream  of  blood  and  f6 
to  flop  it.  Thu«  the  Spirit  of  God  fometimcs  cures  men  of 
forrow  for  earthly  thini^s,  by  opening  the  heart-vein  to  bleed 
lor  (in.  Did  we  purfus  heavenly  things  the  more  vigorouf- 
ly  that  our  i^ffaiis  in  this  life  profper  net;  we  fhould  thereby 
j^^ain  a  double  advantag^e  ;  ourworloly  (orrow  wbiild  be  divert- 
ed, and  our  beft  trcalure  increaled.  [{.]  Cruifes  of  this  na- 
ture will  not  laU  long.  The  world'*  tiuiles  and  frowns  will 
be  quickly  buried  together  in  cverlafting  forge ifulnefs.  its 
fcDilcs  go  away  as  the  fonm  oh  the  water, and  us  fiowris  are  as 
a  pafTuig  ftitch  in  a  man's  iide.  Time  flies  awav  with  fwift 
wings,  and  carries  onrearthlv  comforts,  and  crolfcs  too  along 
with  it  ;  neither  of  them  will  accompAny  usinto  the  houfe  ap- 
pointed for  all  living;  There  the  wicked  ccafe  f rem  trouhling^ 
and  there  the  weary  are  at  rejl,  Thrr^  the  prifuners  rrjl  togctu- 
er^thcy  hear 'not  the  voice  qftk'e  oppreJf)r.  I  he  /'mail  and  great 
are  there,  and  thejcrvant  is  freejrom  his  majler^  Job  in.  17, 
i  8,  19.  Caft  your  eyes  on  etcrnifv,  and  ye  will  fee,  affl-c- 
lion  here  is  but  for  a  moment.  The  truth  is,  our  time  is  fo 
very  Ihort,  that  it  will  not  allow  either  our  joys  or  griefs,  to 
come  to  perfetlion.  Wherelore,  let  them  ihat  weep,  be  as 
though  they  weeped  not ;  and  they  that  rejoice,  as  though 
they  rejoiceii  not  j  &c.  1  Cor.  vii.  7g,  36,  jji.  (^.)  Diaih 
will  put  all  men  on  a  levc!^  The  knig  and  the  bcj^gar  mnft 
dwell  in  one  houfe,  when  ihey  co'ne  to  their  journey's  end  : 
though  their  entertainment  bv  the  w;ky  be  verv  different. 
T he f mall  and  the  great  are  there y  Job  lii.  19.  We  are  iri 
this  world  as  on  a  itage;  it  iyno  great  matter  whether  a  wian 
acl  the  part  o*^a  prince  or  a  peafant;  for  when  they  have  acted 
their  part^,  they  muft  both  get  behind  the  curtaia,  and  appear 
no  raorc.      ^ojtly^  If  thou  be  not  in  Chkist,  whaicrcr  thy 


252  A  Bridle  to  curb  Lvfts. 

20i8ions  nov;  br,  (roubles  a  tuourdud  timei  worfe,  are  ab   . 
log  thee  in  another  world. 

Death  will  turn  iby  crojics  into  pure,  unmixed  curfcs  ;  and 
theo  how  gladly  wouldA  thou  return  10  tby  former  aSiictrd 
iiatc,  arid  purchalc  it  at  any  raic,  were  there  any  poiTibiliiy 
of  fuch  a  return.  If  thou  be  10  C:»RiST,  thou  mayO  well 
bear  (hy  crofs.  Death  will  put  an  end  to  all  thy  tioubics,  if 
a  man  on  a  journey  be  not  well  accommodated  where  he  loag- 
cth  only  for  a  night,  he  will  not  trouble 'liimfrrlf  about  the 
matter  brcaufc  he  i$  not  to  flay  thcie;  it  is  not  bis  home. 
Ye  arc  on  the  road  10  eternity  ;  let  it  not  difquiet  you,  rhai 
yoa  meet  with  {)mc  hardllnps  in  the  inn  of  ihisVorid.  Fret 
not,  bccaufe  n  is  rrot  fo  well  wiih'you  as  with  feme  others. 
One  man  travels  with  a  cane  in  his  band  ;  his  fellow-trr.vcl- 
Icr,  perhaps,  has  but  a  common  (lick,  or  ftafi  ;  cither  of  tbcni 
y*\\\  Icrve  the  fuin.  It  is  no  great  matter  which  of  ihctn  be 
youis  ;  ^oth  Will  be  l&id  aiidc^  when  you  coOiC  to  your  jour- 
fiey's  en(i.  -  *" 

Thirdly^  It  may  fervc  for  a  Bridle,  to  curb  all  manner  of 
LuAs,  particularly  (hofe  convcrlant  about  the  body.  A  Icriou* 
viiit  made  to  cold  death,  and  that  foltta:y  uanlion,  the  grave, 
might  be  of  good  u(e  to  rc-prcfs  them. 

\Jl.  It  may  be  of  uie  to  caulc  men  remit  of  their  inorll- 
natc  care  for  the  body  :  which  i*  to  mar.v  the  banc  of  their 
fouls.  Often  do  thefe  que  (lions,  /f^/tar^'?;^// Ti/?  eulf  What 
Jhall  u)c  drink  /  And  lohcreiuithai  piAL  uie  be  clothed  f  lea»e*- 
Tioroom  for  aoo'bcr  o{  more  importance,  viz.  IV iicre fere  Jhall 
Iccvie  before  the  Lord  ?  The  foul  is  put  to  the  ra&k,  to  an- 
fwer  ihefe  mean  qucUions,  in  lavouf'tjf  ibc  body,  while  its 
own  eternel  inierefts  are  ncglc£icd.  But  ah  !  why  are  men 
fo  bufy  ttt  repair  the  ruinous  cottage,  leaving  the  luhabitanc 
to  bleed  to  death  of  bis  woutids,  unheeded,  unregarded  1  Why 
(o  jsiuch  caie  for  the  bcdv,to  the  neglctlmg  of  the  concerns  of 
the  immojtal  foul  ?  O  I  be  not  fo  anxious  for  w  hat  can  only 
Tcive  your  bodies ;  fjticc,  ere  lor>g,  the  clods  ot  cold  caiiU 
will  feivc  for  back  and  belly  too.   . 

2/v,  It  may  abate  your  p.tide  on  account  of  bodily  endow- 
Hicnts,  which  vain  man  is  apt  to  glory  in.  Value  not  your- 
fclvcs  on  the  blolfom  of  youth  ;  for  while  ye  are  in  your 
blcoDjirg  years,  yc  arc  but  ripening  for  a  gra\c  '  and  death 
gives  the  fatal  flickc.  without  afking  any  body's  age.  Glory 
i;Ot  in  ycur  flrcngth,  it  will  ciiiicklv  be  gone  ;  the  traie  will 
loon  be,  when  you  ihall  not  or  able  to  turn  youiftjlves  on  4 
bed,  and  you  inuQ  be  carried  by  your  grieving  ineids  to  ifour 
long  home.  And  what  fij^nifics  your  healthful  c^infimmon  ? 
Death  docs  not  always  enter  in  fooncft',  where  i? 
cfl  \p  knock  at  the  door,  but   makes    as  great 


A  Bridle  to  curb  Lvjls,  253 

tome  in  a  few  hours,  as  with   others  in  many  years.      Value 

not  yourfelves  on  your  beauty,    which    lhi»il    coniuiiie  i\>  the 

grave,  Plaltnxlix.  14     Reinetr»ber.  ihe  change    death  makes 

on  the  faireft  face-,  Job  xiv   so.  Thou  ckangcji  hh  countenance^ 

andjiitdtth  Mm  away.      Death  m»ke»  the  greateii  beauty  fo 

loaihiome,  thit  ii.muft  be  bmicd  out  ot  li^ht.    Ctjuld  a  looi  - 

jf>g-j>iais  be  ufed   in    the   houfe    appointed    foriall    living  ;  ic 

wtMild  be  a  terror  to  ibcfe,  who  now   look    oftncr  into   their 

UiiLs,  than  into  their  Bbies.     And  what  thouoh  the  body  be 

ii^eouflv  arrayed  ?     The  hncit  cioihes  are  but  badge*  of  our 

1  and  fhdrae  ;  and,    in  a  httlc   time  w»ll    be  cxcbiu^cd  for  a 

.  inding-Tucct,  when  the  bc<jy   wiii    become  a  ieail  to  ihs 

3^7),  It  may  be  a  mighty  check  upon^pfenfualitv  and  flciiily 
lis,  I  Pet.  n.  11.  •  y  btjetich  you,  asjlrangcrs  and  pi/giims^ 
/^ainj'romjl'j/t/y  lujls,   wKich  war  a^ainji  the  foul.     Ic    is 
rdrocauic  wet  wood  take,  fire  ;  and,   when    the  fiie   doth 
ke  hold  ot  it,  it  \%  loon  extinguilncd.     S'-nlualuy  mukesiiicn 
fit  for  divine  cprnrnunicaiions,  and  is  an  cli'ctlual  uieans   to 
leiich  the  Sptnt,     Intemperance  in   eating    and    drkiking, 
artics  oft  the  rum  of  foul  and  body  at  jonce  :.and    haftciiS 
death,  wbilc  it  jnakes  rhe  n)an  moU    unfit  forit.  .  Therefore, 
take  heed  to  yourfclves,  letl  at  any  time  ypur  hearts  be  over- 
charged v/.th  lurfeit.nj  and  diunknels,  and   fo  that  day  come 
upoti  you  unawares, .  Luke    xvi.  34.     But  O  !   how   o-fien    is 
the  (oul  iiruck  (hfou^u  *iih  a  oart,  ip  gratjying  the  fenfcs  ! 
At  thefe  doors,  dcftrudion  enters    in.     Tiicicfore  Job  made 
a  covenant  with  hU  .eyes.    Chap.    xxxi.    i.     The  mjulh  cf  a 
Jirangt  woman  is  a  asep  pit  j  he  thai   ts  abhorred  of  the  Lord^ 
Jhall  fall  thereiuy  Prov.  xxii.  14.     Let  him  thatjiandahy  take 
j.-tdhjl  he  fail.     Beware  of  U^civioufnels  ;  ftuxly  modclly  i.a 
ycur  apparel,  words  and  aftions.  The  ravens  of  the  valley  of 
death  will,  at  length,  pick  out  the  wanton  eve;  The  obftrene, 
filthy  tongue  will,  at  hngih,  be  quiet,  in  the  land  offilcnce! 
And  grim  death,  embracing  the  body  in  its  cold  arms,  wilicf- 
faciually  allay  the  heat  of  all  fleihly  lufts. 

Lajlly,  In  a  word,  it  ir.ay  check  our  carlhlv  mindednefs  ; 
and  at  ouce  knock  down  the  luit  of  the  lielh,  the  lutt  of  the 
eyes,  and  the  pride  of  .life.  Ah  !  if  we  mult  die,  why  are  we 
thus  P  Why  io  fond  of  temporal  things  j  to  anxious  to  get 
them,  fo  eager  in  the  embraces  of  theni,  fo  mightily  touched 
withthe  lo!s  of  them  ?  Let  me,  upon  a  view  of  the  houlq 
appointed  for  ail  living,  bcfpeak  the  worldling  in  the  words  of 
Solomon,  Prov  xxiii.  5.  Wilt  thou  ft  thint  eyes-  v.pca  that 
zohick  IS  not  ?  Tor  riches  certainly  make  tkemfelvcs  wiri^;s,  they 
jice  au/ay  as  an  eagle  towards  heaven.  Riches,  and  alT  wo.  Id- 
l-v  tbiji?«,  are  bm  it  fiur  .nothing  :  they  anc  that  which  is  not, 


lj4     -'^  ^J''^'^-:S  of  Chrijliu.i  .:^...u...... 

They  arc  not  what  ihcy  fccm  to  be  :  ihey  arc  all  but  guild- 
ciivaniiics,  that  deceive  the  cvc.  Comparatively,  ihcy  ar«t 
not  ;  there  is  infiiiilciy  more  of  nothingiiciV  and  not  btini^, 
than  of  beir^g  and  reality  in  tbo  beft  of  ibrm.  What  is  the 
%orld,  and  all  that  is  ia  ir,  but  afafhion,  or  fair  (how,  fuch  ai 
men  make  on  a  Oagc,  a  pjil-n^  fliow?  i  (J>r.  vii.31.  Roy- 
al pomp  is  but  a  gaudy  Ihow,  or  appearance  in  Gi>d'a  ac- 
count, Aas  XXV.  23.  The  bcft  name  they  get  \^ good  thinits  ; 
but,  obfcrvc  n,  tlicy  are  only  the  wicked  mail's  good  tnin^s, 
Luke  XVI.  25. — Thou  in  thy  life-time  recividjl  thy  good  Uani;s 
layt  Abiahdin,  in  the  paialilc,  to  the  rich  man  in  hell.  And 
well  may  the  men  of  the  woild^iall  thefe  things  their  gojdi  ; 
for  there  is  no  other  good  in  them,  about  them,  nor  attending 
them.  Now,  wilt  ;i»«j  fct  thine  cytj  upon  eu;pty  Ihows  and 
fancies  ?  Wilt  thou  caufe  thine  eyes  to  lly  on  thcui,  as  the 
word  IS  ?  Shall  mens  beans  11/  out  at  their  eyes  upon  ihtin, 
a^  a  ravLncus  bird  on  its  piey  ?  If  they  do,  let  thcta  know, 
that,  at  length  thele  fliall  lly  as  fail  away  from  the;ii,  as  cvef 
their  eyes  i!ew  i;poa  them  :  like  a  flock  of  fdir-fcaihered 
b  rds,  that  fettle  on  a  fool's  ground  i  the  which,-  when  be 
tuns  to  catch  them  as  buown,  dc  immediately  take ''Wing,  fly 
away,  and,  flaingdownon  his  neighbour's  ground,  chide  ins 
expectation,  Luke  xii.  %o.  Thou  fool,  this  night  thy  JcndJIiaU 
he  required  oj  ik'.e  :  then  wlafejhail  tht/c  things  be  /*  Tbou.^k 
)Ou  do  not  make  wings  to  tnem  i^  ntany  do  \  they  mdke 
themfelves  wings,  and  fl/  away  ;  not  a«  a  tame  houfe-bud, 
vhich  may  be  catchcd  again  ;  nor  as  an  hawk,  that  will  fhow 
where  fiic  is  by  her  bells,  and  be  caUed  ^gain  with  the  lure  ; 
but  as  an  eagle,  which  quickly  flics  out  ol^  fiv*^'i  '"**  cannot 
be  recalled.  Forbear  thou  to  behold  thefc  things,  O  mortal ! 
there  is  no  reafon  thou  iliijuldd  i'ct  thine  eves  upon  then.-. 
This  w^orld  is  a  greai  *nt),  in  the  road  to  eternity,  to  which 
I'hou  ^t  iravcliK.g.  Thou  art  aitencied  by  thcfe  things, as  fer- 
vauis  belon,^ing  10  the  lun,  where  thou  lod^cU  ;  liiey  wait  up- 
on ihcc,  while  thou  art  there.and  when  thou  t»<x(l  away,  ihey 
will  convoy  thee  10  the  door.  But  they  are  not  u.ine,  liwy  wiil 
Tiot  go  away  wnh  theCj  but  reluia  to  wait  on  other  flran^cfs, 
as  they  did  on   tncc. 

Fijthl)\  It  may  fcrve  as  »  fpring  ofCunftiaii  iefv>lution,  to 
.:lcave  to  Ch  H  1  sT,  adhere  to  his  iiuths,  and  ccnuuuc  in  h«s 
wa\8  ;  whatever  he  may  fuller  for  fo  doing.  1«  woulici  niuck 
allay  the  fear  of  man,  thut  biingcih  a  fnarc  :  Whn  art  fhou, 
tliat  thoujhouldji  be  afraid  of  a  taaa  that /hail  die  t  Ifa.  H.  i-,:. 
Look  on  perfccutoTS  as  pieces  of  brittle  clay,  that  (hall  be 
dallied  to  pieces  ;  for  then  fliall  ye  dclpife  them  ai  foes  that 
arc  mortal  \  whofe  terrors  to  others, -w  the  land  of'  t^t  liv- 
»r",  fliall  tulckl  '  tiic  with  thLr^fclvcs-     ''j^h^  rLirioai  coaflder- 


A  Spur,incitingto  prepare  for  Deathj  255 

atlon  of  the  {hortnefs  of  our  time,  and  the  certainty  of  death, 
will  teach  «s,that  all  the  advantage  we  can  make  by  our  apof- 
tacy,  in  time  of  trial,  is  not  worth  the  while  ;  it  is  not  worth 
the  going  out  of  Uie  way  to  get  it ;  and  what  we  refufe  to 
forego,  for  6n  R  wt's  fake,  may  ouickly  be  taken  from  us  by 
death.  Bat,  we  can  never  lofe  it  fo  honourably,  as  for  the 
caiife  oFCh  r  ist  and  his  goCj^el  :  for  what  glory  is  it,  that 
Ve  give  up  what  ye  have  in  the  world  ;  when  Okjd  takes  it  a- 
way  from  you  bv  death,  whether  you  will  or  not  ?  This  con- 
fideration  may  teach  us  to  undervalue  lite  itfelf,  and  chufe  to 
forego  it  rather  than  to  fm.  The  worft  that  mea  can  do,  i» 
to  take  away  that  life,  which  we  cannot  lon^^kcep,  though  all 
the  world  fhould  conipire  to  help  us  to  retain  to  the  Spirit. 
'And  if  we  refufe  to  offer  it  tip  to  Go  d,  when  he  calls  for  it, 
in  defence  of  his  honour,  he  can  take  it  from  us  another  way  ; 
as  it  fared  with  him,  who  could  not  burn  for  CsfRisT,  but 
was  afterwards  burnt  by  an  accidental  fire  in  his  houfe. 

Lajlly^  It  may  fervc  for  a  fpur,  to  incite  us  to  prepare'  for 
death.     Confider,   (i.)   Your  eternal  ftate  will  be   according 
to  the  ftate  in  which  you  die  ;  death   will  open    the    doors  of 
heaven  or  hell  to  you.  As  the  tree  falls  lo  it  (half  lie  throughf 
eternity.     If  the  infant  be  dead-born,    the  whole   world    will 
not  raife  it  to  life  again  j  and  if  one  die  out  of  Chr  isT,  ia 
an  unregencrate  flatc, there  is  no  more  hope  of   him  for  ever. 
(a.)  Scrioufly  confrder  what  it  is  to  go   into  another  world  ; 
a  world  of    fpirits,  wherewith    we    are  very   ill   accquainted. 
How  frightful  is  converfc  with  fpirits  to  poor   mortals  in  this 
^ifc  !  And,  how  dreadful  is    the  cafe,    when  men  are  hurried 
•nway    into  another  world,  not    knowing   hut   devils    may   be 
their  companions  for  ever  !    Let  us  then  give  all  diliger^ce,  to 
make  and  advance  our  acquaintance   with  the  Lord   of  thri 
world.  (3.}  It  is  but  a  (hort  time  ye  have  to  prepare  for  death, 
therefore  now  or  never  ;  feeing  the  time  affigned   for   prep:>' 
ration,  will  foon  be  t»ver,  Ecclef.  ix  lo.  Whatfocvcr  thy  haiui 
findeth  to  do,  do  0  with  thy  might  :  for  there  is  no  rr^r^,   nor 
device,  nor  knozoUdge,  nor  unfdom   in  the  grave,  wkither  thou 
gocjl.     How  can  we  be  idle,  having    fo   great  a  work   to' do, 
and  lo  htile  time  to  do  it  in  ?      Bur,  if  the  time  be  (hort,  the 
work  of  preparation  for  death,    though  jtord    work,    vill  not 
iafl  long.      The  (hadows  of  the  evening  make   the  labourer 
vork  cbearfully;  knowing  the  time  to  be   at  hand,  when   h«  -^7-^^ 
fh?l!  be  called  in  from  his  labour.        (4.)  Much  of  our  time  i'^Bj 
is  over  already  ;  and  the  younge*^  of  us  ail  cannot  allure  him- 
fclf,  that  there  is  as  much  of  his  time  to  come,  as  ispaft.  Our 
life  in  the  world,  is  but  a  fiiort- preface  to  long  cter'nuy  ;  and 
much  of  the  tale  is  told.     Oh  !   (hall  we  not  double  our  dili- 
gence, whcis  fo  much  of  cur  tin"  c  is    fpent,  and    fo  little  of 


our  gr^at  vork  is  done  ?  (3.)  Thii  pTrfent  time  is  ITvin^  V 
w»v  ;  and  we  cannot  bring  b<)ck<  time  p«ft,  it  hath  takrn  »n 
eternal  f«ircwcH  of  us  ;  there  t<  no  kmdlio^  the  Tire  again, 
that  is  burnt -to  afiicf.  The  lime  to  cornc  is  not  ours;  a"nrf 
^•»c  have  no  afTiirancc  of  a  fnarc  tn  it,  when  it-  cotiL-$.  •  We 
}»ave  coihing  we  can  call  outs,  but  the  prcfent  momtnt ;  aDd 
that  is  liyinj?  aw^y  ;  How  Took  our  u me  n:av  be  at  ?n  crj'l.we 
knoi«k' not.  D.*^  we  mnfl,  hut  wl;0  can  tell  u«  when?  If 
death  kcfjl  one  fct  time  for  all.  we  arc  in  no  hazard  of  a  fur- 
urife  ;  but  daily  obfervation  Jhcws  U5,  there  is  no  fuch  thing. 
Novr  th«  fiyirsg  (hadowof  oor  life,  allows  no  time  for  loiter- 
ing. The  rivers  run  fpec^lily  into  ths  fra,  f«-om  wh«nte  they 
came  %  but  not  fo  fpecoilv  as  man  to  the  duTc,  from  whencr 
f)e  came.  ,  The  Utcam  of  time  is  the  fwifteft  current,  a  ad 
quickly  nms  out  to  eternit'y.  I-^Jih,  If  once  death  carry  us 
olf,  there  is  no  coming  hack  again  to  mend  ,our'maiters,  Job 
;<iv.  14.  //"a  men  clie^J/iai/Ae /ive  a^^ain  F  Dy'wf^  is  ^  thiv.ti^ 
%t  cannot  get  a  trial  of  ;  it  is  what  we  can  do  onlyo  ncr ,Heh. 
ix.  27.  Jt  ii  appcinUd  unto  mrK  once  lo.di'..  And  that 
f.'bif  B  can  he  but  once  done,  and  yet  is  of  fo  much  impor- 
tance, tha?  our  all  depends  on  having  it  dpne  right,'  we  have 
irced  to,  ulc  the  utmoft  diligence,  that  we  may  i^o  it  ymW* 
T^icrcforc  prepare  for  death,  and  xlo  it  timeoufly. 

If  ye  wboarc-unrcgcncrate,  afk  me.  What  vc  Piall  do,  to 
prepare  for  death,  that  yc.mav  die  i^afcly  ?  I  anfwcr,  1  have 
told  you  already,  what  muft  be  done.  -And  that  is,  your  na- 
ture and  date  mu<l  he  changed  ;  vr  tr  •,!  be  born  again  :  ve 
tnuft  be  united  to  Jtsus  Cri  r  ist  by  faith.  And  til!  thi^, 
is  dornr,  ye  a.'e  not  capable  of  other  direftions,  which  bc!o«?g 
t/»  one's  dying  comfortably,  whereof  we  may  difcourfc  Ef':r- 
wards  in  due  place. 

H    E    A    D        1 1. 

The  Difference   behvi.-^t  the  Riahfeoirs  and' 
ihe  Widked  in  their  Dea 


Thf.  \Vi'.'.:i  Ii  driven  aarw  in  hii  ll\rLrdr.cfs;    But  t,. 
ous  haik  hope  in  his  Death. 

THIS  text  looks  like  tJie  cloufl  betwixt  the  Kracrttts  and 
"  IS  having  a  dark  fide  towaro^i  the     '  "    '  " 

Trri:  ^rds  the  fr.rmer,      Itrrprefrnt^ 

ringing  tl.c  ■  ^""'^    '..■•:-'  -.-^    . 


.   in  their  V/ickednefi  25V 

cut  oFonc  prifon  ;  the  one  t©  be  reflored-  to  his  ofEce,  and 
the  other  to  be  led  to  execmion.  It  fnows  the  dliTe/ence  be- 
twixt the  godJv  and  ungodiy  in  thejr  death  ;  who  as  they  a6t 
a  very  different  part  in  life,  lo,  in  death,  have  a  vaftly  difler- 
ent  exit. 

Firjly  A»  tothe  death  of  a  wicked  man  ;  here  is,  (i.)  The 
jTjanner  of  his  pafling  out  of  the  world,  He  is  driven  awav  ; 
namely,  in  his  death,  as  is  clear  from  the  oppofite  claufe. 
He  is  forcibly  tiuuft  out  of  his  place  in  thi«  world,  driven  a- 
"way  as  chaff  before  the  wind.  (2.)  The  ilate  be  paffeih  a- 
■\vay  in.  He  dies  in  a  finfal  and  hopelefs  flate.  Firji^  In  a 
fioful  ftate  ;  he  is  driven  awav  in  his  wickcdoefs*.  He  lived 
jir.  it,  and  he  dies  in  it  :  his  filthy  garments  of  Hn,.  in  which 
he  wrapt  no  himielf  in  his  life,  are  his  priron-gartnents  ia 
which  he  fn^ll  lie  rapt  up  fjr  ever.  Secondly,  In  a  hopelefs 
ftate  ;'  Bvt  rk;  Righteous  hath  hope  in  his  death  :  which  plain- 
ly imports  the  hopeleiTners  of  the  wicked  in  their  death. 
"Whereby  it  is  not  meant,  that  no  wicked  man  iTjall  have  any 
hope  atari,  when  he  is  a-dying,  but  fhall  die  in  defpair.  No  ; 
fometinses  it  is  fo  indeed,  but  frequently  it  is  otherwiie  j 
foolifli  virgins  mav,  and  often  do  hope  to  the  laft  breath. 
But  the  wicked  man  has  no  folid  hope;  and  as  for  the  delu- 
Cve  hopes  he  entertains  himfelf  with,  death  will  root  them 
up,  and  he  fhail  be  forever  irretrievably  miferable. 

Scccndhf  As  to  the  death  of  a  righteoits  roan  ;  he  hath 
hope  in  his  death.  This  is  ufhercd  in  with  a  but,  importing 
a  removal  of  fhefc  dreadful  ci'-cunft  .nces,  with  which  the 
wicked  man  is  airended,  who  is  driven  awav  in  his  wicked- 
nefs  ;  but  »he  godlv  are  rot  fo.  Not  fo,  (1.)  In  the  manner 
of  their  paHlng  out  of  the  wotld.  The  righicoui  is  net  driven 
away  as  chaff  before  the  wind,  but  Iti  away  a*  a  bride  to  the 
ijnarriage-chamber, carried  aw^y  bv  the  artels  intji. Abraham's 
bofom,  Luke  xvi.  22.  (2.)  Not  fo  a»  to  their  uate,  when 
pafiing  out  of  this  life.  .  The  riehteous'man  dies,  (1.)  Not  in 
afinful,  but  in  a  holy  ftate.  He  gaes  not  away  in  htsfin,  but 
oat  of  it'.  In  his  life  he  was  putting  ofT  the  old  man,  chang- 
ing his  priroT)  garments  ;  and  now  the  remaining  rags  of  them 
are  removed,  and  he  is  adorned  with  robes  of  glory.  (2.)  Not 
iTrj  a  hopelefs,  but  a  hopeful  Hate.  Heb^khopein  bis  death; 
he  has  fhe  grace  of  hope,  and  the  weTwBunded  expeflation 
of  be'ter  things^  than  ever  be  had  in  this  wotld  ;  ?nd  though 
the  fiream  of  his  hope  at  death  may  run  (hallow  ;  vet  he  h?-. 
flill  as  much  of  it,  a«  makes  him  venture  his  eternal  interef  - 
ipon  ihc  Lord  Jesus  Christ.' 


258        Thf  Wicl eddying,  driven arvay 

DOCRINE  I. 

Tkfli'ickta  a jm J y  are  driven  o way   in   their  Wickednefs^  and 
in  a  hopei'fi  State. 

In  fpcaklnK  to  this  doPurine,  (i.)  I  (hall  (Ticw  ho'v,  and  In 
^hat  fcnfe,  the  wicked  »rc  cjrivcn  away  in  tbcir  wickednefs,  at 
death.  (2}  I  ftiall  difcovcr  the  hopclcffucfs  of  their  ftatc  a| 
death.   And  Lajlly,  Apply  the  vvhole. 

I.  How,  and  tn  wh*t  fenre  the  w'cked  are  driven  away  ia 
t'ncir  wickcr^ncfs.  In  difcourCna  of  this  matter,  I  fnall  W^cU 
1/ inquire,  (1.)  What  ij  meant  by  their  being  driven  away. 
{%.)  Whence  they  (hall  be  driven,  andf  whither.  (3.)  la 
what  refpeHs  ihty  may  be  faid.to  be  driven  away  inthcir  wicr 
kedncCs.  Bat,  bcforel  proceea,  let  nne  adveriiCe  you,  that 
you  are  millakcn  if  vou  think,  that  no  pcrfons  are  to  be  call- 
ed wicked,  but  thty  >bo  are  avowedly  vitious  and  prophanr> 
as  if  the  devil  could  dwell  in  none  hut  thofc  whofe  name  is 
J>pon.  In  fcnprure-accouni,  all  who  are  j>Ot  rij^tcous,  in 
the  manner  hereafter  explained,  are  reckoned  wicked.  And 
therefore  the  text  divides  the  whple  woildinto  two  forti,  the 
righteous,  and  the  wicked  ;  and  ye  will  itt  the  fame  thing  in 
that  other  text,  Mai.  iii.  18.  Then  JhaUyt  return^  and  ^- 
cem  between  the  ri<:htecus  and  the  wicked.  Wherefore,  if  yc 
be  rot  righteous,  ye  arc  wicked.  Ifye  have  not  an  impu- 
ted rfghtco^rncfs,  and  al To  an  implanted  righieoufnefs,  or  ho- 
linefi  ;  if  ye  be  )Tt  in  your  natural  ftate,  unrcgcncrated,  not 
untied  to  Christ  by  faith  ;  ho*foever  moral,  and  blame- 
l«f-»  in  th;  ey«  of  rarn,  your  coovcrfatioa  may  be,  vc  are 
tike  wickrd,  who /hall  be  driven  away  io  their  wickedncfs,  if 
death  find  you  in  that  ftate.      Now, 

Fi  R  s  r,  As  to  the  meaning  of  this  phrafe  driven  awav,  there 
are  three  thioes  in  it  ;  the  wicked  fhall  be  taken  away  fuddeoly, 
violently,  arm  irrefiHibly, 

firji,  Unrenewed  men  fliall  Ge  taken  away  fuddenly  at 
death.  Not  that  all  wicked  men  die  faddenlv  ;  nor  that  they 
arc  aH  wicked,  who  die  fo  :  God  forbid  !  6uU  (1.)  Death 
commonly  comes  upon  them  unexpected,  acd  10  furprifcih 
them  ;  as  the  deluge  came  lurprifinj^ly  on  the  old  world,  tho' 
thev  were  forewarned  of  it  long  before  it  came  ;  as  tra- 
vail Cometh  on  a  w^Mn  with  child,  with  furpiiGng  fudden- 
ncfs  :  although  loo^^  for  and  expe£lcd,  1  ThtfT.  v.  3.  Death 
fci^eth  them,  as  a  creditor  doth  his  debtor,  to  bale  him  to 
nnlan,  Pfalin  Iv.  15.  and  that  when  they  arc  not  aware. 
Death  Comes  m  a5i  a  thief  at  the  window,  and  finds  them  full 
of  bufy  thoughts  about  this  life,  which  thct  very  day  penrc. 
(•  )  Death  always  fcizcth  them  unprepared  for  it  ; 
houfc  falls  down  about  their    ears,  before  they  hav 


in  th ezr  IVick ednxfs  2 5 9 

i)rovided.  When  death  cafis  theo>  to  tbe  door,  th^y  have 
not  where  to  lay  their  heads,  ualels  it  be  on  a  bed  of  fire  and 
brimftone.  The  Toul  and  body  are  as  it  were  bugging  onc-a- 
nothcr  in  mutual  embraces,  when  death  comes  like  a  whirl- 
wind, and  feparatcs  them.  (3)  Death  hurries  them  away  iii 
a  moment  to  deUruflion,  and  makes  a  mod  difeal  change  ; 
the  man,  for  the  moft  part  never  knew;  where  he  is,  tiUin 
hell  he  lift  up  his  eyes,  Luke  xvi.  23.  The  floods  of  wrath 
fi'jde'ly  overwhelm  his  foul,  anderchc  isaware.  hcisplunged 
in  the  bottcrolefs  pit. 

S-coudly,Tht  iinrenev^ed  naij  is  taken  away  out  of  the 
world  violently.  Driving  is  a  violent  a£lion  ;he  is  chafed ou: 
of  the  world.  Job  xviii.  18.  Fain  would  he  ftay  if  he  could ;  but 
iiealh  drag:;  h:m  away  like  a  malefa6lor  to  the  execution.  He 
tought  no  other  portion,  than  the  p'-.ofits  and  pica  Tares  cf  this 
world,  he  hath  no  ofher,  he  rcsllyuf  (Ires  ro  other  ;  how  can  be 
then  p;o  away  out  cf  it.  if  he  were  net  diiven. 

flueji.  But  may  not  a  wicked  man  be  willing  to  die  ?  Anf, 
J!c  may  indeed  be  willing  to  die  j  bur,  obfcrvc,  it  is  only  in 
one  of  three  cafes,  (i.)  Ir.  a  fit  ofpalilcn,  by  resfon  of  fomc 
trouble  that  he  is  impatient  to  be  nd  of..  Thus  manyperfons 
■when  their  paiTion  bar  <;ot  the  better  oftheirreafon.and  when, 
xjn  that  account,  they  are  raofl  unfit  to  die,  will  be  ready  to 
cry,  O  to  be  gone  !  but  fhould  tbcFr  defire  be  f;ranted,  and 
death  come  at  their  call,  they  would  quickly  lliew  they  were 
ftoi  in  earned  ;  and  that  if  they  go,  they  muft  be  driven  away 
igainft  their  wills.  (2)  When  they  are  brim-full  of  dclpzir, 
they  may  be  willing  to  die.  Thus  Siul  murdered  himielf  ; 
and  Spi.ra  wifhcd  to  be  in  hell,  that  he  rnight  know  the  utter- 
iioll  of  what  he  believed,  he  was  to  fuffer.  In  this  manjser 
men  may  feck  after  death,  while  it  flics  from  them.  But 
fearful  is  the  violence  ihefe  do  undergo,  whom  the  terrors  cf 
Go  n  do  thus  drive.  (3.)  When  they  arc  dreamin;^  of  hap- 
pinefs  after  death,  Foolifli  virgins,  under  the  power  of  dclu- 
lion,  as  to  their  /late,  may  be  willing  to  die,  having  no  fear 
of  lying  down  in  forrcw.  How  many  are  there, wi)o  can  give, 
no  fcripture-'Tcuj'.d  icr  their  hope,  whft  yet  have  no  bauds  ;n 
their  death  !  Many  are  driven  to  darknels  flceping  ;  they  go 
c.^  I'ke  lambs,  -.vbo  would  roar  like  lions,  did  they  tnow  hvt. 
v.lial  place  they  arc  going  to  ;  thowgh  the  ch:?rior,  in  which 
•hey  a:e, drive  fuiioufiy  to  the  dcpihsof  bdi,yct  ihey  fcs.*- scr, 
berauiV  rbey  are  fail  aflecp. 

Lttf:.!)-,  The  unregenera-c  man  is  takife-n  away  irrcOf.ibl v    h> 

o>  c!;ough  for?  agtiinll  his  will.         De;jth    will  tai^e  no 

nor  adjTiit  of  any  delav,  though  ihe  man  has  net  lived 

••♦    a.-'^crdiDg  to  his  own  computation.       If  he  will 

-  i;l  break  him.     If  he  will  no:  covcc  foria,  ::  wil*'  * 


roo     The  Wicked  dy'tJig,  dri< 

;   ill  ihe  houfc  down  abovt  his  cars,  for  there    he    mud    nr'X 
-iay.      Although  the  phvGcian  help,  frtends  groan,  ihc  vit- 
anil  the  childien  cry,  and  the  man  hiuifeli  ulc    his   UimoUci 
forts  to  retain  tiic  I'pirit,  his  foul  is  rr  |uirei  of  him  ;  yield  hz 
niurt,  and  go  ^vUctc  he  ihill  never  more  Ice  light. 

S  E  c  o  N  D  r;  Y ,   Lei  us  confider  whence  tbty  aic  driven,  and 
whiihcr.     W^hen  the  wicked  die,   (i.)  Tfiey  are  driven    oul 
of  this  world,  whcje  they  fi.incd,  into  the  other  world,  where 
thty  muft  be  judged,  and  receive  their    particular   fcntencr*, 
Hcb.  jx.  27.     Jt  i'i  appointed  unto  vun  unce  to  die  butajttr  thii 
the  judgment.     They  'hall  no  more    rcUrn    to   their    belfeved 
earth.     Though  their  hearts  aie  wedded  to  their    earthly  en- 
joyments, they  muft  leave  tBcin  ;  they  can  carry  nothing  hence. 
How  forrowf  •  moU  their  departure  be,  when  thc)  have  not'., 
ing  in  view,  fo  good  as  that  which  they  leave   behind    rhcm 
(±.)  They  are  driven  out  of  iheiociLty  of  thc  faints  on  eatth 
into  the  focietv  of  the  danined  in  hell,  Luke  xvi.  cp,,  23,   //: 
-rick  man  affo  died^  and  zvas  buried.     And  in  hell  he  lijt  up  ,'u. 
fyes.     What  a  maiiitude  of  the  devil's   j^oals    do   now    ukc 
place  among  Chk  liT's  fiicep  !   but  at    death    they  Ilia  1 1     b* 
led  forth  with  the  worfcets  of  ini<uu»y,  Pfalm  cj^xv.  5.  Then 
is  a  mixed  muhitude  in  .his  world,  but  no  mixture  in  the  orh- 
«r  ;   ejch  party  is   there   fei  by    thcmf^Ivcs.     Though    hype- 
critcs  grow  here  as  tares  ainon>»   ine    wheat,    death   will    root 
them  up  ;  and  ihcy  ihull  be   bound  m  bundles    for   the   hre. 
( ^.)  They  arc  erivcn  cm*,  of  time  itto  eternity.        While  time 
lafls  with  ihcm,  there  is  hope  ;  but  when  ti.ire  gois,    all  hope 
goes  with  it.     Precious  time  is  now  lav;ihly  fpenl  ;  it  lies  fo 
heavy  upon  the  haiids  of  nnny,  that  tbev  iliinit   ihemfelves  o- 
bliged  to  t<»kc  fcvcral  ways  to  drive  awavr  time.     But  beware 
cf  being  at  a  lofs  what  10  do  in  ufe  ;  iinproW  time  fprcicrur- 
.,  whiKl  yoa  h.n-e  it :   for  ere  Ion*  death  w'!l    d:i»e  it  from 
ou,  and  you  from  it,  fo  as  ye   liii'iJ  utvcr  aicti  again.     (4  ) 
"hey  are  driven  out    ui  tluir    fptcJDUs    prcttuces    to    piciy. 
-Death  {Irios  ihcm  i;f  the  fplendid   robes  of  a    fan   profclfion, 
with  which  fume  of  thCin   wcic  adorned,   and   turns    them  oii 
the  nage,  in  thc  tags  of  a  v.'icked  heart    ar.d  life.     The  wjrti 
hypocrite,  properly  figrwfres. a  ftagc-pbyer,    j^ho    appears    to 
be  what  incecd  he  is  not.       This  wo;  Id    is  tlie  fiagc  on  which 
thcfe  children  of  the  devil    pcrfonate  ihc    children  of   God. 
Their  Hiew  of  rcHflfon  is  the  player's  coat,   under  which  aut 
muft  k.ok,  whowill  jud^e  of  them  aright.  »  ^' 
them  out  of  their  coat,  and  lien  they  appear 
d:efs  :  it  unveils  them,  and   lakti   of   t' 
ari  nor.j  in  the  other  vvorlJ,  who  pica 
'Lcyjcally  arc.     Depraved  nature  a6biu  ...^ 
ivr,  unallaytd,  and  ubdif^uifcd.     X^/^,  'Ph- 


^' 


in  th eir  Wi ck tin cfs.  261 

ay  from  all  means  of  grace  ;  aod  are  fet  beyond  the  line^ 
nuiie  oat  of  zH  profped  of  mercy.  There  is  no  more  an  op- 
portunity to  buy  oil  for  ibe  lamp  ;  it  is  gone  out  at  death,  and 
can  never  he  lighted  agiin.  There  may  be  offers  of  mercy 
and  prace  made  afier  they  arc  gone  :  bat  tbty  are  toothers,  not 
to  them  ;  there  are  no  fach  offers  in  the  place,  to  wiiich  they 
are  driven  :  thefeoffcis  axe  only  madcin  that  place,  from  which 
ihey  arc  driven.  ^ 

Lastly,  In  what  rci''pc£l  may  they  be  faidto  be  driven  a- 
way  in  their  wirkcdnefs  ?  AnJ.  (i.)  In  refpett  of  tlicir  being 
{Irivcn  a^ay  in  their  linfai,  unconverted  {iaie.  Hav^nf^  l:vcd 
enemies  to  GoD,  thev  die  in  a  ftate  of  enmity  lo  him  ;  for 
r,on«^  are  brought  into  the  eternal  ilate  of  confum  mare  happinefs, 
Liit  by  the  way  of  the  ilate  of  grace,  or  begun  recovery  .u  this 
life.  The  child  that  is  dead  in  the  womb,  is  born  dead,  and 
IS  caftoutof  the  woivib  into  the  grave  ;  fo  he  who  is  dead 
'xvhile  heliveth,  or  is  fpirituaily  dead,  is  caft  forth  of  the  womb 
of  lime,  in  the  fame  ftate  of  death  into  the  pit  of  utter  milerj". 
-O  mifcrable  death,  to  die  in  the  gall  of  bitterncfs  and  bond 
of  iniquity  !  it  had  been  incomparably  better  for  fuch  as  die 
thus,  that  they  had  never  been  bcrn.  (2,)  In  regard  they  die 
Cnning,  acting  wickedly  againft  GoD,  in  ccntradittion  to  ths 
divine  Jaw  ;  for  they  can  do  nothing  but  fin  whlc  they  live. 
So  death  takes  them  in  the  very  a6l  of  finning;  violently  draws 
them  from  the  embraces  of  their  lufls,  and  drives  them  away 
to  the  tribunal  to  receive  their  fentei  ce.  It  is  a  remarkable 
exprefrion,Job  xxxvi.  14.  Thry  die  in  youth',  the  marginal 
reading  is,  M(;:ry(C«/  dieth  in  youth  :  their  luds  being  lively, 
their  defires  vigorcu«,  and  expeftations  big,  as  is  common  in 
youth.  And  their  iif^  is  anicng  the  unclean  :  or.  and  the  coit- 
pany,  or  herd,  of  thsm  dieth  amcr.g  tke  Scdomits^—'x,  c.  is  ta,- 
I'en  auay  in  the  beatof  iKcir  fin  and  Wickcdnefs,  as  the  Soio- 
Tiites  were,  Gen.  xi>:.     Luke  vii.  28,  eg.     (3.)  In  as  ranch 

;s  they  are  ciivcn  away,  loaded  with  the  guilt  of  all  their  fin?; 
Jfiis  is  the  v/inding-fhe^it,  that  (half  lie  do>vn  with  theihin  the 
dull.  Job  XX.  1 1 .     Their  works  follow  iheaQ    into   the  other 

Mcrld  ;  they  go  away  with  the^yoke  of    their    tranrgrclhons 

A  rcathed  about  their  nerks.  Guili  is  a  b^d  companion  ia 
lifr,  but  how  terrible  will  it  bcm  death  1  it  llv-s  nc.v.pcihaps, 
l-.t:  coM  hrimftone  on  their  benum'd  conlciences  ;  but  when 
i'.  2th  opens  the  way  /or  iparks  of  divine  vengeance,  like  fire,. 
;  fall  lipon  ir,  it  will  make  dreadful  fiaires  inxhc  ccnkienci/ 

^  *hich  the  fuul  will  be,  as  11  were  wrapt  up  forever.  Lajlly, 
he  wii.ked  are  driven  away  in  ihcir  wickedneCs,  in  fo  far  as 
■  cy  dit  uiider  theabfolutc  po?/er  of  their  wickednefs"  While 
.:*rc  is  Sjope,  there  is  lome  reflraint  on  the  worCl  of  racn  : 
dikek  mgrk]  cadaw.T.tnt'j  which  Gdd  gives  to  a  nutuber 


i02  Th:  Hopdejfncfs  of 

of  men,  for  the  benefit  cf  mankind m  ibis  life,  are  fo  many  al- 
lays and  reftraJTits  upon  the  impetaous  wickcdiicTs  of  huirrao 
nature.  But  all  hope  bein^  cut  oif,  and  thclc  gjfts  with- 
drawn, the  wickedneCs  of  tiic  wicked,  wil^  then  ariive  at  its 
perfefllon.  A?  the  feeds  cf  ^rarJe  fowri  in  ihe  hearts  of  the 
ctc/l,  come  to  their  full  matuuty  at  death  :  fo,  wicked  and 
hellifh  difportrions,  in  tT:e  reprobate,  come  then  to  the!/ 
highcft  pitch.  Their  Ui'ayers  to  fyoo  will  then  be  turned' 
to  horrible  rurffs  ;  and  their  prarfcs  to  hideous  blafphemics. 
Mat.  xxii.  13.  Thatjhall  be  wctp'ing^and _^ncj7iing  of  Uetk. 
This  gives  a  difwal,  but  gcnuitic  view  of  the  ftate  of  lh« 
wicked,  in  another  world. 

II.  I  Ihall  difcover  the  hop-'lefn/cfs  of  rhc  fl;»teof  unrenrvr^ 
cd  men,  at  death.  It  gppcari  to  be  very  hopclefs,  if  wc  confidcr 
ihefe  four  things. 

Pirjl,  Death  cuts  off  all  tbcir  hope*  and  profpefls  of  peace 
and  pleafure  in  this  life,  Luke  xii.  rp,  20.  .Sea/,  thou  haft 
hitch  gocdi  laid  up  for  many  years  ',  takt  thine  enjc^  eat^  drink 
and  be  mtrry.  But  Ood /'aid  unto  him ^  Tkou  fool^  this  nigk! 
thyjhuljhallisrtqviredcfihfe;  ihtn  whoje f tail  thoje  things 
he^  zuhick  thou  haji  f'-avidtd  f  They  look  icr  great  matters  in 
this  world  ;  they  hope  to  increafc  their  weahh,^  to  iee  ^jbcir 
families  profper,  and  to  live  at  cafe  :  bat  death  comes  like  a 
flormy  wind,  and  f^iakcs  off  all  iheir  fond  hopes,  like  green 
fruit  fro'.n  off  a  tree:  ff^hen  he  is  aLout  to  f^!l  his  del/y.  Cod 
JhalU.7/1  thdfury  of  h's  wrath  upon  rj/n.  Job  xx.  23.  He  inay 
feegin  a  web  of  contrivances,  Fir  advancing  his  worldly  inier- 
cft  ;  but,before  he  gets  it  wrou^^ht  out,  death  comes,  and  cut» 
h  out  :  His  breath  ooeth  forth,  he  rrlurncth,  to  his  earth  :  in 
that  very  day  his  thoughts  per ijh,  Piaim  cxlvi.  4. 

5^confi'/>',\Vhen  deaih  Comrs,  ihey  have  no  folid  grounds, 
to  hope, for  etcrn;'.!  happinef^s  :  For  what  is  th".  hope  of  the  hy- 
pocrite, though  he  hath  gained,  rohm  God  tnktth  away  his  foul  ■? 
-  /obxxvit.8.  Whatever  hopes  thry  fondly  entertain,  they 
arc  not  founded  on  Goo's  word,  which  is  the  only  line 
ground  of  hope  :  If  they  knew  their  own  Calc,  they  would 
fcethcmfcKcs  o;i1y  hcppy  in  a  dreaTn.  And  indeed  what 
fcope  can  they  have  ?  The  law  is  plain  a^aihft  them,  and  con- 
iJcmns  ihctrt.  The  corfcs  of  it,  tncfc  conls  tf  death,  arc  a- 
fcout  ihcm  already.  The  Saviour,  whom  they  flighted, is  row 
ihfirjuc'ge  ;anJ  their  Jivdgt  is  :l.clr  enemy.  IIxjw  ihcncan  they 
hope  ?  1  ncv  have  bolted  the  d(  or  of  mercy  af,ainft  thenifeWcS, 
by  their  onbclief.  They  have  dcfj.ifed  the  rc,r.edy,nnd  there- 
fore mult  die  without  mercv.  They  hn?c  no  favin^  intcrcft 
in  Jksus  Cir  h  i  st,  the  on?ycbTnncl  of  conveyance, /n  which 
«icrcy  flows  :  and  therefore  they  can  never  tafie  of  if.  T^e 
ft^-wd  of  j'iflice  guards  tbp  dooi  of  a'.crcjr,  fo  a^  none  ain  ci- 


the  Unr^gtnerate.  €63 

tcr  in,  botthc  membc«  of  the  myP.ical  body  of  Christ,  o- 
ver  whofe  beads  is  a  covert  of  aioning  blood,  the  Mediator'^ 
blood,  Thcfe indeed  may  pafs  v.iihcut  harm,  forjuftice  has 
rothing  to  require  of  them.  But  others  cannot  pafs,  fince 
tnevar^not  in  CuRibT  :  ccith  comes  to  thetn  with  the 
{iioff  in  it,  the  {i\v%  of  unpardoned  f,ailt.  Ii  isarsned  againR 
thern  with  all  the  forre  the  f«i>.Sion  of  a  holv  law  can  give  it,^ 
iCor.  XV.  56.  Thejiin^  0/  dcitk  isfi-1,  and  the  f.rcn^th  of 
fm  is  the  law.  V/hen  th»t  hw  was  ^ivcn  on  Sinai,  the  whole 
inouf:t  quaked  greatly,  Exod.  x:v..  ig.  When  the  Redeemer 
v.-a^.  makiog  iaiisraOion  for  the  ekft's  breaking  of  ir,  the  earth 
did  quake,  and  the  rocks  rent,  MiUh.  XJ^vii.  ^^\..  What  pol- 
jGble  ground  of  hoptr  then  is  »here  to  the  wicked  man,  whea 
de.ith  comes  \:.\y-^xi  liim,  armed  with  ih^  fcce  o^  this  law  i* 
Haw  can  he  efcape  that  fire.j*'hicb  burnt  unto  the  midft  of 
acavcn  ?  Diut.  iv.  ii.  If:>w{hall  he  be  able  to  ftand  in 
that  fmoke,  that  aicendcd  a;  the  fmokeof  a  furnace  ?  Evod. 
Ktx.  18.  How  will  he  endure  the  terrible  thunders  snd  light- 
rings,  vcr  16.  ■^K\^  dwelt  in  the  darknefs,  clouds  sud  thick. 
darkncfs  ?  D.ut.  iv.  ii.  All  thcfe  refemhlances  heaped 
lojether,  do  but  fxiutly  repr^fent  the  fearful  tcnjpeft  of  wrath 
and  indignation,  wiiich  fniH  purfue  the  wicked  to  the  lov- 
cft  hell  ;  and  for  ever  abide  on  them,  who  are  driven  to  dark- 
jdcrs  at  death. 

TkirdLy,  Dezth  roots  up  iheir  deluGve  hopes  of  eternal 
^appinefs  :  then  it  is,  their  covcnRUl  with  death,  and  tigrcc- 
ineiu  with  hell,  is  broken.  I'hcyare  awakncd  out  of  their 
golden  dreams,  and  at  length  litt  up  tbeir  eves,  Job  viii.  14. 
Wliofi  hcpeJIiaU  be  cut  rjf,  and  luhnfe  triijl  Jkail  be  a  fpidtr's 
TLt'b.  Triey  tiuft.  all  fhall  be  well  with  them  after  death  :  but 
this  their  truft,  is  but  a  web  woven  cut  of  their  own  bowels, 
with  a  great  dc>l  of  art  and  induftry.  Tiiey  wrap  themfelvej 
lip  in  this  their  hope,  as  the  fpider  wrips  herfelf  in  her  web, 
But  it  is  but  a  weak  and  (lender  defence  ;  f^ir  however  it 
may  wiinfiandfhe  threatnings  of  :he  word  of  Gou;  death, 
that  belom  o\.  dcuruclion,  will  fweep  them  and  it  both  away, 
fo  as  there  fhall  net  be  the  lead  (bred  of  it  left  them  ;  but 
he,  who  this  moment  will  net  let  iiii  hope  go,  fljall  next 
moment  be  utterly  hopeiefs.  Death  overturns  the  houfe, 
built  on  the  faoil  :  it  leaves  no  jsao  under  the  power  of  dcr 
lufiqn. 

Lajliy,  Death  makes  their  ftaie  alifolutely,  and  for  ever 
hopclcfs.  Ivlaiters  cannot  be  retiieved  and  amended  after 
death.  For  (i.j  Time  once  gone,  can  never  be  recalled. 
It  cries  or  tears,  price  or  pain?,  could  bring  time  back  again  ; 
the  wicked  man  laight  have  hope  in  his  death.  But  tears  of 
flood  w'l  I  not  prevaii  ;   nor  will  his   rearing  for  miUion^  of 


ii64  Cautions  againjl 

agrs,  caurc  it  to  return.  The  fun  will  not  fland  flill,  antii 
thcfluggard  awake  and  enter  on  his  journey  :  and  when  once 
it  is  gone  down,  he  nreds  not  expert  the  night  fo  be  turned 
into  day  for  his  fake  ;  he  muft*  lodge  throup;h  the  long  night 
of  eterriity,  where  his  time  left  him.  (•?.)  There  is  no  return- 
ing  to  this  life,  to  amend  what  is  amifs  V  it  is  a  flatc  oF  proba- 
tion and  trial,  which  terminates  at  dt'ath ;  and  thcrcvfore  we 
cannot  return  to  it  again  :  it  is  but  once  we  thus  live,  and 
once  we  die.  Death  carries  the  wicked  man  to  his  own  place, 
AGs  i.  25.  This  life  is  our  working-day  ;  and  death  clofrth 
cur  day  and  our  work  together.  We  may  readily  imagine 
the  wicked  might  have  fome  hope  in  their  death  ;  if,after  ri»:ath 
has  opened  their  eyes,  they  couM  return  to  life,  zx\6  have 
but  the  trial  of  one  Sabbath,  one  offer  of  Christ,  one  day, 
rr  btttone  hour  more,  tb  makeup  their  jieace  viih  Gon  ; 
But,  man  liah  down,  and  rtfslfi  net  lilt  the  heavens  be  nemore  ; 
thryjh.ill  net  awake^  nor  ie  raijed  out  of  their  fl*ep,  JoW  xiv 
12.  Lajily,  In  the  other  world,  men  h?ve  no  acccis  to  get 
their  ruined  (late  and  condition  retrieved,  if  they  nevrr  lo 
fain  would  :  For  there  is  no  rvork,  nor  'device,  nor  kncwtnl  :\ 
iinrti'ijdom  in  the  grave,  whith't  Ihnu  goejt^  Ecclcf.  ix.  u. 
Now,  a  man  may  flee  fron-j  the  wrath  to  come  ;  now,  hc,^iay 
get  into  a  refuge  :  but  when  once  dnth  has  done  its  work, 
the  door  is  fliut  j  there  arc  no  more  offers  of  mercy,  no  mortt 
jiardons  ;  where  the  tree  is  fallen,  ihrre  it  mnfl  lie. 

Let  what  has  been  laid,  be  carefully   pondered  :  And,  that 
it  may  be  of  ufe,  let  nic  exhort  you, 

Firjl,  To  take  heed  that  ye  entertain  no  hopes  of  heaven, 
but  what  are  built  en  a   folid  foundation.     Tremble  to   think 
what  fair  hopes  of  happincfs  tleath  fweeps  away.like  cobwebs  t 
How  the  hopes  of  many  arc  cut  off,  -when  they  fccm  to  them. 
jclvcs  to  be  on  the  very  thrclliold    of   heaven  !   ilow,  in   the 
"rnomcnt  they  cxpeflcd  to  be  carried  by  angels  into  Abraham's 
bofom,  into  the  regions  of-blifs  and  peace  ;   ihcy   are    carried 
by  devils,  into  the  iociety  of  the    damned   in   hell  >  into    the 
place  of  trrment.  and  regions  of  horror  !  Ibcrcch)Ou   to   be 
ware,  fi.)  Of  a  hope  built  up,  where  the   ground    was    never 
cleared.     The  wife  builder  dipged  deep,  Luke  vi.  .^8.   Were 
your  hopes  of  heiven  never  {hnUcn  ;   but   ye    have   had  good 
hopes  all  ycur  d.iys  ?   Alas  for  it  I   you   may  fee   the   m)nerv 
of  your  caic  explained,  Li;ke   xi.   21.      When    /'/'-.-«■   man, 
arvud,  kirt'ct^  kis  palace,  h:s  gccds  are  in  ffi 
have  been  Ihtiken,  take  heed  Icftlhcre  have  O; 
cs  been  made  in  the  old  building,  wbirh  y6n    ■ 
ed  again,  by  waysand  means  of  your  own,  -'l 
hope,  howfoever  foir  a  building  it  is,  is  not  to 
your  old  hopes  have  been  razed,   and    you   h 


falfe  Hopes  of  Hcavra,  26, 


■% 

fttuncation  quite    new.     (2.)  Bcv/are   of  that  hope,  ^vhich 

Jooks  brifli  in  the  dark  ;  but  loofeth  all  v%  luflre,   when  it  is 

fet  in  the  light  of  G  od's  word  ;.  when  it  is  cxammed  and  tri- 

e-d  bv  the  touchftone  cf  divine  revelation,   John   iii.    20,   21. 

for  every  one  that  doth  fiil,  haltik  the  light;   neither  ccmeth  to 

the  light,  Ifji  his  deedifiiould  be  reproved.     But  he  that  doth  the 

truth,  ccnneik  to  thelighty  that  his  deeds  may  be  made  manifcfi, 

that  they  arezi>rxwght  in  Gcd.  That  hope,  which  cannot  abide, 

Scripurc.iriijl,  bijt  finks,  when  fearched  into  by  facred  truth, 

is  a  deiufjoa,  and  net  a  tr;ie  hopf  ;  fo*"  God's  word  isal-s-'avs 

a  friend  to  the  gr.c.s  of  Go  d's  Spirit,  and  an.enennv  to  delii- 

|ion.     (3.)  B'warc  of  that  hope,  which  ftands  without  beint; 

fupported  hy  Scripture-evidences.     Alas  !  many  are  big  with 

hopes,  *vho  cannot   give,  bccaufe    they    riallv    have   not  any 

r^^ripture  grounds  for  them.     Thou  hopeil,  that  all   (uall   be 

fll  v/ith  t';et.  after  death  :   bat  what  wo;d  of  God  is  it,  cu 

h'.ch  thou  hrO  been  caufed  to  hope?  Ffalmcxix.  49.  V/hat 

ripturc  evidence  haft  thou,  to  prove  that   thy  hope    '\%  ret 

le  hope  of  the  hypocrite  ?  Xniat  hiil  thou,  after   impartial 

ft  IF-examination,  as  in  the  fight    of  Gon,    found    in  thyfcif, 

which  the  word  of  Go  n  de'ermins    to   be    a    lure    evidence 

if  his  right  to  etcrr.al  life,  who  is  poflelTed  of  it  ?    Nuir.bcrs 

f  men  are  ruined  with  fuch,  hopes.  «s  ftand  unfuppcx:t£d  hj 

.>cripture-rvidence.       Men  are  tond  aisd  tenacious   of  ihcle 

fcrpes  ;  but  death  will  tiirow  them  down,  and  leave  the   felf- 

dccciver  hopclefs.     LaTiIy^  Beware  of  that  hope  of   heaven, 

hich  doth  net  prcrire  aoddifpofe   you    for    heaven,    which 

i.ever  makes  your  foul  more  holy,  1  John  iii.  3.     Everyman 

that  hath  this  hope  in  hi)/i,  purij'ieth  hirnJiLf^  even  as  he  is  pure. 

The"hope»of  the  mofl  part  of  men,  is  rather  a  hope  to  be  free 

of  pnin  and  torment  in  anpiher  life,ihau-a  hr^pe  of  true  hap- 

pinefs,  the  nature  whereof  is  not    underftof^d  and    difcerncd  ; 

and  therefore  it  flakes  down  in  floth  and  indolence,  and  do-s 

not  excite  to  mortificaiion  and  a  heavenly  life.       So   far  aic 

ihey  from  hoping  aright  for  heaven,  that  they  mufi  own, if  the/ 

fpeak  their  genuine  ientiments,  removing  out  of  this   world 

into   any    other  pl.tce    whatfoevcr,  .is  rather   their  fear  than 

their  hope.      The  glcM;y  of  the  heavenljt^city  does   no:   at  all 

draw  their  hearts  upv.ards  towards  it;    nor   do    they   lift   up 

their  heads  with  joy,  in  the  profpe/i  of  arriving  a:  it.  If  they 

hod  the  true  hope  of  the    inaniage-dav,  they    would,   as  the 

bride,'Lhe  i^amb's  wife,  be  ntak^ng  thcrtirclv».s  ready  for'  it, 

Pvcv.  xis.'7>.  ^u^'t'^eir  hopes  are  produced  by  their  fi3ih,and 

heir  floth    is  nourifhcd  by    the)r  hopes.     On!      Sirs,  as  ve 

ould  hot  be  driven  away  hoplefs  ia  your  deaih,    beware  of 

^.^le  hopes.     R^ze  them  Jiow.  and  build  on   3  new  foiindi' 


266  Exhortation  to  Sinners. 

dation  ;  left  death  leave  not  one  fionc  upon  another,  an4  ye 
never  be  able  to  hope  any  more. 

Secondly,  Haflen,  O  finncrwout  of  yonr  wickedncfs,  out 
of  your  finful  flare,  jnd  out  of  ycur  wickca  Hf<  ;  il  ye  would 
not  at  death,  be  driven  away  in  your  wickediiefs,  E-cmsra- 
her  the  fa.al  rnd  o^  the  wicked  man,  as  the  text  reprcfentsit. 
I  know  there  is  a  great  ditferencc  io  the  death  of  the  vicked, 
in  refped^  of  romecircumftanccs;  but  all  of  them,  in  their 
death,  agree  in  this,  that  they  are  driven  away  in  their  wick- 
edncfs.  Some  of  them  die  rcfolutely,  as  if  they  fcori:ed  to 
be  afraid.  Some  in  raging  dcfpair  ;  To  filled  ulth  horror^ 
that  ihey  cry  out,  as  if  they  were  already  in  hell ;  others  in 
iullen  defpondency,  oppreft  with  fears;  infomuch,  that  their 
hearts  are  iunk  within  them,  upon  the  remembrance  nf  mif- 
fpcnt  iime,  and  the  view  they  have  of  eternity  ;  baving  nei- 
ther head  nor  heart,  to  do  any  thing  for  their  own  relief. 
And  others  die  llupid  ;  they  lived  like  bcafts,  and  they  die; 
like  beafts  ;  without  any  concern  on  their  fpirits,  about  their 
eternal  ftate.  They  groan,  under  their  bodily  diftreU,  but 
have  no  fenfeof  the  danger  of  their  fouls.  Qne  may,  with 
slmoji  as  iruch  profpcQ  of  fuccefs,  fpeak  to  a  (tor.e,  as  to 
ioeak  to  tbem:  vain  is  the  attempt  to  teach  thera  ;  nothing 
that  can  be  faid,  moves  them.  To  difcourfe  to  them,  either* 
of  the  joys  of  heaven,  or  the  torments  of  hell,  is  to  blow  on 
a  rock,  or  beat  the  air.  Some  die  like  the  fooliih  virgins, 
dreaming  of  heaven  ;  their  foreheads  are  ftcclcd  againft  the 
fears  of  hell,  with  prefurapluous  hopes  of  heaven.  Their 
bulinefs,  who  would  be  ufetul  to  them,  is  not  to  an- 
fwer  doubts  about  the  cafe  of  their  fouls  ;  but  to  dirputcthem 
out  of  their  hlfe  hopes.  But  which  way  focvcr  the  uncon- 
verted man  dies,  he  is  driven  awav  in  iiis  wickcdnefs.  O 
dreadful  cafe  !  Oh,  let  the  confidciation  of  f6  horrible  a  de- 
parture out  of  this  world,  move  yo'i  to  betake  ycorfclves  to 
Jesus  Christ,  as  an  all-fufficient  Saviour,  an  Almighty 
KedeemcT.  Let  it  prevail  to  drive  vou  out  of  your  wicked- 
ncfs  to  holinefs  of  heart  and  life.  Though  you  reckon  it 
pleafant  to  live  in  wicktdr.cfs ;  you  Cannot  but  own  it  is  bit- 
ter 10  die  in  it.  And  if  you  leave  it  not  in  time,  ycu  fl:a!l 
*o  in  your  wickednefs  to  hell,  the  proper  place  of  it,  that  it 
may  be  fci  there  on  its  own  bafc.  For  when  you  are  pafling; 
cut  of  this  world,  all  your  (ins,  from  the  cldeft  to  the  young- 
eft  ofthem,  will  fwarm  about  you,  hang  upon  you,  accompa- 
ny you  to  the  other  world,  and  as  fo  many  furies,  furround 
you  there  forever. 

LaJlLy\  O  be  concerned  for  others,  efpecially  for  ybir  re- 
lations, that  they  may  not  continue  in  their  finful  natural' 
Itaie,  but  be  brought  into  a  fittc  pf  falvation  j   left  tbcy  be 


Exhcrtation  to  Sinmrs.  267 

drisren  away  in  their  wickednefs  at  deaths  What  vrould  ye 
not  do,  to  prevent  any  of  yoqr  friends  dying  an  bntimelv  and 
violent  death?  But  alas  I  do  oot  yc  fee  them  i:i  hazard  jdF 
being  dnven  away  in  their  wickednefs?  Is  not  death  ap- 
proaching them,  even  the  youngeS  of  them  ?  And  are  they 
Dot  (Ifangcrs  to  true  C'ariilianity,  remaining  in  that  ftate  ii 
which  they  came  into  the  world  ?  Oh  ;  rr.afee  haftc  to  pluck, 
the  brand  out  of  the  fire,  before  it  5t:  burnt  to-  afhej.  The 
death  of  relations  often  leaves  a  (lin^,  ia  the  hearts  of  thcfc 
they  leave  bei'iind  them  ;  for  that  they  do  not  do  for  their 
fouls,  as  they  had  opportunity;  and  that  now  ibeopporHiniiy 
i:>  for€Vcr  taken  out  of  their  hands. 

Doctrine     II. 

The  State  oj  the  GocUy  in  Death,  is  a 

hopeful  StfJe. 

Wc  have  fecn  the  dark  fide  of  the  cicud  looking  to 
wards  ungodly  men,pa(ni»g  out  of  t!»e  v.'orld  ;  let  us  now  takq 
a  view  of  the  bright  fide  of  it,  fhinin^  on  the  godly,  its  they 
are  cntrinj»  upon  their  eternal  fiate.  In  difcourCng  thfs  lub- 
ie£t,  1  (ball  coi.firm  this  dctlrine,  anfwer  an  objcflion  a- 
gainft  It,  and  then  make  ("ome  piatlical  improvement  of  the 
whole. 

For  Confirmation,  let  it  be  o bfervsd,  that  although  the  paf- 
fage  out  of  this  world  by  death,  have  a  frightful  .Tfpetl  to  poor 
mcrlab,  and  to  mifcarry  in  it  mud  need*  be  of  fatal  confe- 
quence,  yctihe  following  circumftanccs  make  the  ftate  of  the 
godly  in  their  death,  happy  and  hopeful. 

Firjl^  They  have  a  trully  good  friend  before  them  in  the 
other  world  I'  Jssus  Christ  their  bed  friend,  is  Lord 
cf  that  land  :o  which  death  carries  them.  When  Jofeph  Tent 
for  his  father  to  coHie  dosvn  to  E}^>pt,  telling  him,  Goo 
had  made  htm  Lohi>  over  all  ^5ypt, — and  vhcn  Jacob  (av 
the  waggons  Jofeph  had  fent  to  carry  him,  the  fpint  of  Ja- 
cob icvivcd,  Gen.  xlv.  9.  27.  he  frankly  refolvcs  to  under- 
take the  journey.  I  think,  when  the  Lord  calls  a  godly 
man  out  of  this  world,  he  fends  him  fuch  glad  tidings,  and 
fuch  a  kind  invitation  into  the  other  world,  thatif  he  had  faiih 
to  believe  ir,  his  fpirit  muft  revive,  when  be  fees  the  waggon 
of  death,  which  comes  to  carry  him  thither.  It  is  true  irf- 
dcn,  he  has  a  weighty  trial  to  undergo  ;  After  death  the 
judgment.  But  the  cafe  of  the  godly  is  altogether  hopeful ; 
for  the  Lord  of  the  land  is  their  hur).ind,  and  their  huf- 
band  is  their  judge  ;  Tkc  Father  hath  committed  all  judgment 
liHo  thi  Hcnjjohtxy.  22,    And  furely  the  caTc  of  the  wifci? 


p68  StaU  of  the  Godly 

hopeful,  when  her  own  hufband  is  her  judge,  even  fuch  a  huf- 
hand  as  hatrs  putting  away.  No  hnioand  is  To  loving  and 
fo  tender  of  his  fpoufc  asthc  Lord  Cm  r  i  st  is  of  his.  One 
would  think, ii  would  be  a  vcry^ad  land,  which  a  wife  would 
rot  willingly  go  to,  where  her  hufband  is  the  ruler  and  judge. 
MoreovcTjfheir  Judge  is  thci  Advocate,  i  John  ii.i.  /fV  have 
rn  advocate  with  the  Father,  Jffns  Ckrift.  the  righteous.  And 
therefore  they  need  not  fear  (l.cif  being  put  back,&:  falling  into 
condemnation.  What  can  be  more  favourable  ?  Can  they 
thick,  that  he  who  pleads  ihrir  cauf^,  viil  himfelf  pafs  fen- 
tenceagainft  them  ?  Yet  further,  their  Advocate  is  the  Re- 
deemer; thev  are  redeemed  with  the  precious  blood  of 
Christ,  i  Pet.  i.  iS,  19.  So  when  he  pleads  for  them, 
be  is  pleading  his  own  caufe.  Though  an  advocate  may  be 
carclefs  of  the  intcrcfls  of  one  who  employs  him,  fure- 
ly  he  will  do  his  utrroft  to  defend  his  own  right;  which  he 
hath  pn'^ch?.fed  with  his  money;  and  fljail  not  their  Acvo- 
ra'e  dcf<  nd  the  pnrchafcof  his  own  blood?  Bjt  more  than 
all  that,  their  Redeemer  is  their  head,and  they  are  bis  mem- 
bers, Eph.  V.  Q3.  30.  Though  one  were  fo  filly  a»  to  let 
his  own  purchafe  go,  without  Handing  up  to  defend  his  right, 
yet  furclj  will  not  quit  a  limb  of  his  own  body.  Is  not  th^y 
cafe  then  hopeful  in  death,  who  arc  fo  clofcly  linked  and  af- 
Ifcd  to  the  1  OR  D  of  the  oiher  woijd,  who  haib  the  keys  of 
heil  and  dearh. 

Sccondiv,  They  fiiall  have  a  fjfe  plfTage  to  another  world. 
Tiiey  muU  indeed  go  through  the  valley  of  the  ibadow  of 
death,  but  though  it  be  in  itfelf  adark  and  Oiady  vale,  it  Ihall 
be  a  valley  of  hope  to  them  ;  they  fhall  not  be  driven  through 
It,  but  walk  through  it,  as  men  in  pcrfeft  fafcty,  who  fear  no 
evil,  Pfal.  xxiii.  4.  VViiy  lh'/«ld  they  fear?  They  have 
the  Lor.  D  of  theland?s  fafc  conduft,  bis  pafsfealcd  with  his 
own  blood,  namely,  the  blcCTcd  covenant,  which  is  the  faint's 
d::atii-bcd  comfort,  2  Sam.  xxiii.  5.  Although  my  houfe  bt 
viffo  with  Cod,  yet  he  ha'h  made  with  me  an  everlajling. 
C  or  E  N  A  N  T,  ordered  in  a'l  things  and  Jure  :  for  this  u  all 
ir,yJ'aha'ion,^vd  all  my  dtfire.nUhovgh  hecavje  it  not  to  gfcw. 
Who  then  can  harm  them  ?  It  is  fate  riding  in  Christ's 
chariot,  (^,ant.  iii.  p.  both  through  life  and  death.  They 
have  good  and  honorable  attendants,  a  guard,  even  a  guard  of 
angels.  Thcfc  encamp  about  them  \u  the  time  of  their  life; 
and  furely  will  not  leave  them  in  the  day  of  their  dca»h. 
Thcfe  hnppy  niii  iilring  fpiriis  arer.ttendan's  on  their  Lo  R  n's 
bride,  and  will  doubtleli  convey  her  Ijfe  home  to  his  houlc. 
When  fritnds  in  mournful  mood  ftand  bvihc  faint's  bed-fide, 
waiting  to  fee  him  draw  his  IjR  breath  ;  his  foul  is  waited  f'>r 
j>f  holy  angels,  to  be  carried  by  ihcm  into  Abraham's  bofqin, 


in  Death,  hopeful,  209 

Luke  xvi.  sa.  The  Captain  of  the  faint*s  falvation  is  the 
captain  of  this  holy  guard,  he  was  their  guideeven  unto  death, 
and  he  will  be  their  guide  through  it  too.  Plalm  xxiii.  4. 
Yta.  though  I  ivai.i  {krcugh  the  valley  c/thcjhadcui  of  deaths 
1  willftarr.o  evil  \  for  thou  art  with  me.  They  may  with- 
out fear  pafs  that  river,  being  cor.Hdcnt  it  (iiall  not  overflow 
them  ;  and  may  *alk  throagh  that  fire,  being  fure  they  fluU 
not  be  burnt  by  it. 

Death  can  do  them  no  harm.  It  cannot  even 'hurt  their 
bodies  ;  for  though  it  feparate  the  foul  from  the  body,  it  can- 
not feparate  the  body  from  the  LoRo  Christ.  Even 
death  is  to  them  but  flcr'^  in  Ji:sus,  1  Theff.  iv.  14.  They 
continue  members  of  Chrfst,  though  in  a  grave.  Their 
dull  is  precious  duft,  laid  up  in  a  grave,  as  in  their  Lord's 
cabinet.  They  lie  in  a  grave  mellowing  ;  as  prcrious  fruit 
l^id  up  to  be  brought  forth  to  him  at  the  rcfurri  clion.  The 
hufbandmau  has  corn  in  his  barn,  and  corn  lying  in  the 
ground  ;  the  latter  is  uiore  precieus  tn  him  than  the  former  ; 
bccaufe  he  looks  to  get  it  returned  with  inciesfe.  Even  fo 
the  dead  bodies  of  the  faints  arc  valued  by  tijcir  Saviour; 
they  a:e  fowa  in  corruption,  to  he  raifcd  in  incorijpiion  ; 
fown  in  difiionor,  i^u'ed  in  glory, 1  Cor.  xv..42,'43.  It  can- 
not hurt  their  iouis.  It  is  with  the  fouls  of  the  faints  at 
death,  as  with  Kaui  and  his  company  in  their  voyage,  where- 
of we  have  the  hifiory,  AvSs  xxvii.  the  fhip  was  brckcn  ia 
pieces,  but  the  paffc^-gcrs  got  all  fafe  10  land.  When  the 
dying  faint's  fpeech  is  laid,  bis  eyes  fet,  and  his  Jaft  bierth 
diawn,  the  foul  gets  fafe  awav  into  the  heavenly  paradifc, 
leaving  the  body  to  return  to  its  earth,  but  in  the  joyful  hope 
of  a  re  union  at  its  glorious  refurrcflion.  How  can  death 
hurt  the  godly  ?  it  is  a  foiled  enemy  ;  if  it  c^ft  them  dovn,  it 
i<>  only  that  they  may  rife  iit)  more  glorious.  Our  Saviour 
Jefus  Ch riH  hath  abolifi  f tf  D  e  A  T  h  ,  2  Ti m .  i .  i  o .  '  Tne  foul 
and  life  of  it  is  J^one;  it  \%  but  2  walking  (had«  that  may  fright 
but  cannot  hurt  faints ;  it  is  onlv  the  (hadow  of  drath  to  them, 
it  is  not  the  thing  itfelf;  their  dving  is  hut  as  dying,  or  fomc- 
whatlike  dying.  The  Apo{lle''tel!su?,  It  is  Canjl  that  died, 
Ixom.  viii.  34.  Stephen,  the  firfl  ChriOiau  martyr,  though 
(toned  to  death,  yet  but  fell  afleep,  Ads  viii.  34.  Ccitainly 
the  nature  of  death  is  quite  changed  with  refp(6i  to  the  faints. 
It  is  not  to  them,  what  It  was  to}  ks  us  Christ  their  head  : 
It  is  not  to  the  i^iveromed  ruinating  thing,  wrapt  up  in  the 
fanOion  of  the  firfl  covenant,  Gen.  ii.19.  Inihe day l hou cat- 
efc  there  f  thou f halt futdy  die.  It  comes  to  the  godiv  with- 
out its  fiing  ;  they  may  meet  it  with  that  falutation,  0  death 
where  is  liiy  fiing  '?  Is  this  Mara  ?  \%  this  bitttcr  d^ath  r  I< 
went  cut  iull  iiuo  the  vvorld,   when  the  firft    Adam    opcnci 


^']0  State  of  the  Godly 

the  door  to  it  ;  but  the  fecond  Adam  hath  brought  it  anui 
empty  to  his  own  people.  I  feel  a  fting,  may  the  dying Uiiu 
fay  ;  yet  it  is  but  a  bee-fting,  flinging  only  through  the  fi;in  ; 
butO  death,  where  is  thy  «ing,  ibine  old  lling,  the  fcrpcnt'f 
<Hn^,  that  Rings  lo  the  heart  »pd  fou!  ?  Tbe  fling  of  death  it 
Sin  ;  but  that  is  taken  away.  If  dr a ih  arreii  the  faint,  and 
carr/  him  before  the  Jud^c,  to  anfxcr  for  the  debt  he  con- 
trafclcd,  the  d{:bt  will  be  found  paid  by  the  glorious  Caution« 
cr  ;  ?nd  lie  lias  the  difcharge  to  ftiow.  The  thpin  of  guiit 
is  pulled  out  of  the  man's  confcicnce,  and  hi?  name  is  blotted 
out  of  the  black  roll,  i.iid  writtea  among  the  living  in  Jeiufa- 
1cm.  It  is  true,  it  is  a  great  journey  to  go  through 
the  valley  of  the  fhadow  of  death  ;  liut  the  faint's  burden  i« 
taken  away  from  off  his  back,  hu  iniquitv  is  pardoned,  he 
mayl-valk  at  rafe,  Ko  lionjkal!  be  thtre^  nor  any  ^aijfn<n(sheajli 
l\\t^  redeemed  m?y  wajk at Icif^re  there  free  fr<>ni  all  apprclycxir 
fions  of  danger. 

Lajily,  They  Qiall  have  a  joyful  entrance  into  the  othc* 
vorld.  Their  arrival  in  the  regions  cf  hlifs,  wil'.bc  celebra- 
ted withrripturcus  by>nn6  of  praifcto  iheirglorious redeemer^ 
A  dying  <iay  is  a  good  day  to  a  eodly  man.  Vca,  it  is  his  bell 
day  ;  it  i*  bertcr  to  him  than  his  birth-day,  or  than  the  moft 
joyous  day  he  ever  had  on  earth.  A  rr.cd  name,  faystbc  vrifc 
rmKi^  ii  better  tksLn  f'rf.r.icvs  ointment  '.  and  the  day  of  death^ 
than  the  day  of  one^s  birth,  "EccX.  vii.  i.  The  notion  of  the 
immoria.'ity  of  the  foul,  and  of  ftmire  happinefs,  which  ob- 
tained among  fome  Pagan  nations,  had  wonderful  efrcc^s  on 
thc»n.  Some  of  :hcm  when  they  mourned  for  the  dead,  did 
it  in  women's  apparel  ;  that  being  moved  with  the  indecency 
of  ihe  parb,  they  might  the  fooner  lay  afidc  their  mourning. 
Others  buried  them  without  any  lamentation  or  mourrj^g, 
but  bad  3  ficrifice,  and  a  feaft  for  friends  upon  that  occafion. 
Some  were  went  to  mourn  at  births,  and  rejoice  at  buiials. 
But  the  pra6Iiceof  fome  IiKlian  nations  it  yet  mare  (Irange, 
of  whom  it  is  reported,  That  upon  the  burj»«nd'»  dtceafe,  nil 
fevcral  wives  were  in  ufc  tocoritcud,  before  thcjudgcs,  which 
of  them  was  the  beft  beloved  wife  ;  and  fhe,  in  whofe  favouf 
it  was  dcferirined,  with  a  cheerful  countenance,  threw  hcr- 
felf  into  the  ilames  prepared  for  her  .hun>and's  corpfe,  wu 
burned  with  it,  a!>d  reckoned  happy,  while  the  red  lived  ia 
grief,  and  were  accounted  mireraole.  Bur,  bowfoevcr  lame 
notions  of  a  future  f^atc,  afTiRcd  by  nride,  affo£»ation  of  ap- 
plaufc,  appreheiifions  of  difficulties  in  tliis  life,  and  fuch  like 
principles,  proper  to  depraved  human  nature,  may  influence 
rude,  ur.culiivated  tninds,  when  Hrenothcned  by  the  arts  of 
hell  :  O  !  what  folid  joy  and  confolation  may  they  have  who 
are  true  ChriUiaQS,  bciog  in  Christ,  who  hath  brought  hfjp 


in  Dealky  hopeful.  271 

and  imraortalliy  to  light  by  the  gofpel  !  2  Tim.  i.  to.  Death 
rs  one  of  thefe  c// r/4:V/^,  that_Jwo;k  ^pgcther  for  good,  to 
them  that  love  God,  Rum.  viii.  aB.  When  the  body  dies, 
the  fouF  is  perfected  ;  the  body  of  death  goci  off  at  the  death 
of  the  body.  What  harm  did  the  jfiylor  to  Pharaon's  buder, 
wkeii  he  opened  the  priion  door  to  him,  and  let  hJm  oui  ?  Is 
the  bird  in  worfe  cafe,  when  at  liberty,  than  when  ccniir.cd 
in  a  ca^e  ?  Thus,  and  na  worfe,  are  tlje  fotrts  of  the  faints 
treated  by  death.  It  comes  ro  rhe  godly  man,  aj  Haman 
taaie  to  Mofdeca?  with  the  royal  af  pare!  and  the  horfe.Edh. 
iv.  If.  wiih  commiluon  to  do  ehem  honour,  howfoever  auk- 
wardly  it  be  performed  :  i  ']ueftion  not  but  Harr.an  perform- 
ed the  ceremony  with  a  very  ill  mein,  a  pale  face,  a  down- 
look,  aoJ  A  cloudy  countenance,  and  like  one  who  came  to 
hang  him,  rather  ihan^  to  honoi>r  hi:Ti.  But  be,  whom  the 
king  delighted  to  honour,  bchovtd  to  be  houonrcd  ;  and  Ha- 
nian,  Mordccai's  grand  enemy, mull  be  the  man  employed  ?o 
put  this  honour  opon  him.  Glory,  glory,  ftJory,  bleffijg  ani 
praife  to  our  Redeemer  or  Saviour,  yjr  Mediator,  by  whole 
death,  grim,  devouring  death,  is  made  to  do  fjch  an  ofncc  to 
thofe,  whom  it  might  otherwifc  have  hurried  away  in  their 
wickeclnefj,  to  utter  and  eternal  deRraction  !  a  dying  day  is,- 
»n  itfelf,  ajoyful  day  to  the  gflCly,  it  is  their  redemption-day, 
when  the  caotivps  are  delivered,  when  ihe  prrfoners  are  let 
free.  It  is  the  day  cf  the  pilgrims  coming  home  fiom  their 
j^ilgrimage  j  the  day  in  which  the  heirs  of  giory  return  fronl 
iheir  travels  to  their  own  country,  artd  their  Father's  houfe  j 
and  enter  into  atVual  pofftlTion  of  rhe  glorious  inheritance. 
It  is  their  marriage-day  ;  now  is  the  time  of  rfpoufals  ;  but 
then  the  marriage  is  conruinroatc,and  a  marriage-fcaft  begun,- 
which  bis  no  period.  If  fc,  is  not  the  fiatc  of  rhe  godly  ia 
death  a  hopeful  (late  ? 

Object.  But  if  the  Rate  of  the  godly  in  their  de^th  be 
fj  hopeful,  how  ccmeth  it  to  pafs  that  many  of  them  when 
dying,  aie  full  of  feais,  »"nd  have  little  hope?  Answ.  ft 
muft  be  owned,  that  faints  do  not  all  die  in  one  and  the  fatne 
manner  ;  there  is  a  divcrSty  amorig  them,  as  v.ell  as  am.^nj^ 
the  wicl:ed  ;  yet  the  v.orft  cafe  of  a  t!ying  feint,  is  indeed  a 
hopeful  one.  Some  die  triumphanily,  in  a  full  alTurance  of 
Jaith,  T/ie  time  ofmv  departure  is  at  hand,  I  have  Jcnht  a 
a  f^oodjiahl^  /  have  f.nijh:d  my  ccurf:,  I  have  .icpt  tut  faith. 
Henceforth  there  is  laid  up  for  r:»  a  crcnm  of  jighUoupt^fs ^ 
B  Ti:r..  iv.  6,  7,  8.  Thcv  get  a  tade  of  the  joys  of  htaven, 
r.'hile  her?  on  earth,  and  begin  the  fongs  of  Zion,  while  yet 
izi  a  ftriuirjc  land. 

Others  die  in  a  folid  ^fiouci?.!  dependence  on  their  LCRS 
'<vA  SavicuT  f  ihcugh  they  cannot  nag  triumnhastly,  yet  they 


1'  -  2  yln  Objt[!lon  anfzvered. 

can  and  wil!  fay  the  Lord  is  their  God.  Though  th'cy 
cannot  triumph  over.dczch,  with  old  oiircon, having  Christ 
in  his  arms,  and  faying,  iyorj,  now  Uttefi  tucu  thy  /era ant  de- 
part in  peace,  according  to  thy  wor,d  ;  fo>-  mine  (yes  havejren 
thy /alvatifin^LxikT  W.^Qf  30'X*^  they  can  fay  with  dyin^Jacob, 
/  have  waited  for  thyfilcatioit,  O  Lord,  Gen.  xli;i.  18.  His 
left  hand  is  under  their  head  to  fupport  (hem  ;  though  his 
right  hand  doih  not  embrace  ihen  ;  they  firmly  believe, 
though  thcv  arc  not  filled  with  joy  in  believing.  They  can 
plcp.d  the  covencnt,  and  hang  Vy  the  pronnife,  although  their 
houfc  is  not  fo  with  God,  as  they  could  wifh.  But  the  dv- 
ing-day  of  forae  faints  may  be  like  that  day  mentioned,  Zcch. 
xiv.  7.  not  day,  nor  night.  They  may  die  under  great 
doubts  and  fears ;  fciring,  a>  it  were,  in  a  cloud,  and  goiii^  to 
heaven  in  a  mtft.  They  m»v  go  mourning  without  the  fun, 
and  never  put  oft  ther  Ipiiit  of  heavincfs,  till  death  ftrip  them 
of  ir.  I'hey  may  be  carried  to  heaven  through  the  confines 
cf  hell ;  and  may  be  purfued  by  the  dcvouting  lion,  even  to 
the  very  gates  of  the  ncwjerufalem, and  maybe  compared  toa 
ihip  alnioft  wrecked  in  (ight  of  the  hail»or,v.'hich  yet  gets  fafc 
into  her  port,  i  Cor.  iii.  15.  if  any  via?Cs  rvoikJhaU  be  burnt 
he  flail fttjfer  lof$  ;  but  he  him/elf  fall  be  fived,  yet  fo  as_  by 
jifc.  There  is.  fafety  amiciil  their  fears,  but  danger  iu 
the  wicked's  flrongcll  confideace  :  and  there  is  a  blclfcd 
feed  of  gladncfs  in  their  grcatcft  forrows  ;  Light  is 
fvwnfcr  the  righteoui^  and gladncfffor  the  upright  in.  htarti 
Pi'alm  xcvii.  1  !• 

Now,  faints  aie  liable  to  fuch  perplexity  in  their  death, 
becaufc,  though  they  be  Chrillians  indeed,  yei-thev  arc  men 
of  liitc  psflions  with  others  ;  and  death  is  a  frightful  objeft 
in  iilelf,  whatever  drefs  it  tppear  in  ;  the  (lern  countenance, 
with  which  it  looks  at  mofials,  can  hardly  mifs  of  caufiog 
them  to  (brink.  Moreover,  the  l^lnis  are  of  all  men  the 
mofl  jealous  of  themftivcs.  They  think  of  eternity,  and  of* 
tribunal,  more  deeply  th^nvo'^cis  do  ;  wiih  them, it  is  a  nnorj^ 
ferious  thing  fo  die,  than  tbc  reft  of  mankiud  are  aware  cf. 
They  know  the  deceits  of  the  hctrt,  thu  f'jb»ilties  of  deprav- 
ed human  nature,  better  than  others  do.  And  therefore  they 
uiay  have  much  ado  to  keep  up  hope  on  a  dea)h-bed  ;  while 
others  pifs  cH"  quietly,  like  fhctp  to  the  ll'.ughter}  the  ratb- 
f-r  tl)at  Satan,  who  ufeth  ail  hii  ait  to  fupport  the  hopes  of 
tho  h\'p.)crite,  will  ^o  his  utmoft  to  mar  the  peace,  and  in- 
crcsfe  the  fears  of  the  faint.  rinclly,  the  bid  iramc  of  Ipi- 
rii,  and  ill  condif.on,  in  which  death  foir.ctinici  feizctha  true 
Chriftian,  may  caule  this  perplexity.  By  his  being  in  tbc 
flate  of  grace,  he  is  indceo  always  habitually  prcg«red  for 
^catb,  and  his  dying  fafcly  is  infufcdj  but  liacTC  is  more  rr 


An  Ol'jtBion  anfmcrtd.  273 

ijjiilte  to  his  aftual  preparatio:*,  and  dying  comfortably  :  hn 
fpirjr  m'jfl  be  in  good  condinon  100. 

Wbcfefore  th<.re  arc  three  cafes,  in  which  death  canncit 
bathe  very  uricomtorfable.  to  thechild  of  God.  (1.)  It  it 
fei/e  him  at  a  time  when  a  gniit  of  fome  partictilar  frn  unre- 
pcnted  of,  is  lyings  on  his  canfcitiuce  :  and  death  comes  on 
that  very  accounr,  to  take  hlT.  out  of  the  Jir.d  of  the  liviii.; ; 
as  wa*  the  cafcoi  many  ot  the  Connthian  btlievcri,  1  Co? 
xi.  30.  For  thii  cauf:,  T>amciy,  of  unworthy  commnnicdtine, 
mavy  are  weak  andfickly  amomg  ycu.  and  many  flcrp.  If  a 
perlon  is  furprifcd  with  t!ic  a;.>proach  of^eath,  while  lying 
under  the  guilt  of  fome  unpardoocd  fin,  it  cannot  hut  caufc 
a  mighty  contlcraatlon.  (5  )  When  death  catches  him  nap-: 
ping.  The  raigiity  cry  muil  be  frithiful  to  fiscping  virgins. 
The  man  who  he:>  in  a  ruinous  houle^^fad  awakens  not  till  the 
timher  begins  to  crack,  and  the  Hones  to  drop  down  about 
his  cars,  may  indeed  get  ouj  of  it  fafely,  but  not  withoui  fears 
of  being  crufiicd  by  iti  fall.  When  a  ChriUian  hn^  been  )?o- 
mg  on  hi  a  courfe  of  fecutity  and  backihding,  and  awaketit 
not  till  dtath  comes  to  his  bcd-fide  ;  it  is  no  marvel  if  he  get 
a  tearful  awakening.  Lajily^  When  he  has  lof:  fight  of  his 
faving  interelt  in  Christ,  and  cannot  produce  evidencts 
of  his  title  to  heaven.  .h  is  hard  to  meet  dea'h  without 
Ibme  evidence  of  a  title  to  eternal  life  at  hand  ;  hard  to 
go  through  the  dark  valley,  without  the  candle  of  the  Lord 
fhining  upon  the  head.  It  is  a  terrible  adventure  to  hunch 
cut  into  eternity,  when  a  man  can  make  no  better  ol  it,  than 
a  leap  in  the  dark,  not  knowii:^  whtre  h€  Ihall  light,  wheth- 
er in  heaven  or  heM. 

Ncverthelcfs,  the  ft?.fe  of  the  faints,  in  their  death,  is  al- 
ways in  itfelf  tiopeful.  The  prefuiTiptuous  hopes  of  the  un- 
godly, in  th"ir  death,  cacnct  make  their  it^te  hopeful  ;  nri- 
iher  can  the  hooelelneis  of  a  faint,  make  his  (late  hoptlcfs  ^ 
for  God  judgech  according  to  t^^  truth  of  the  thing,  nut 
according  to  mens  opinion  about  \\.  Howbeit  the  faints  can 
no  more  be  altogether  without  hope,  than  they  can  he  alto- 
getlicr  without  faiih.  Thtir  fauh  may  be  very  v/eak,  but  it 
faili  not  J  and  their  hope  v^ry  low,  vet  tiiey  will,  and  do, 
liope  to  the  tn^.  Even  while  the  goiliv  feem  to  be  carried 
away  with  the  ftrea  s.s  of  doubts  and  fears,  there  remains  ftill 
as  much  hope  as  determines  th-m  to  lay  ho!d  on  the  tree  cf 
life,  that  grows  on  the  banks  of  the  river,  JonahTi.  4,  Tk'-i 
J /aid,  I  am  cajl  out  of  tk)  fi^ht  :  ytllwill  Uok  again  tozl'.ird 
thy  holy  temple.  '~    - 

Use.  This  fpeaks  comfort  to  the  godly  againit  the  ^e^^ 
of  death.  A  godly  man  may  be  called  «  '^ppy  man,  before 
si:  cc:yh;  bccautf,  whatever  befa I  him  ia  life,  he  Cull  ceiV 


274  C^fc^  of  Saints, 

tain!y  be  happy  at  death.  You  who  arc  in  Christ,  who' 
arc  true  Chnftians,  have  hope  in  your  end  ;  and  fuch  hope 
hi  may  comfort  you  againft  all  tbofe  fears,  which  arifc  from 
the  for.fidctatiori  of  a  dying  hour.  Thi«  I  ihall  branch  oiit, 
ia  anf^rcrin*  foitc  cafes  briefly. 

Cafe  1,  The  profpcft  of  death,  w^U  (omc  of  the  fainti  fajr; 
is  ancafy  lo  anc,  not  knowing  what  fhaU  becoffic  of  my  fami- 
ly, when  I  3!^  gone.  Anf.  The  righteous  hath  hope  in  hi* 
death,  as  to  his  family,  as  well  as  to  himfclf.  Although 
yen  have  liiile  for  the  prcfenr,  to  \x\^  upon  ;  which  has 
been  the  cafe  of  many  or  God's  chofcn  ones,  i  Cor.  iv.  1 1. 
H'W.  e.  the  Apollles,  hoth  hunger  and  tfnrjl,  and  are  nahedy 
tiai  are  Loffiied,  and  have  no  certain  'dwelling-place^  And 
though  you  have  nothing  to  leave  thcrn,  as  was  the  cafe  of 
that  fon  of  the  prophet's,  who  did  fear  the  Lord,  and  yet 
died  in  dcLr, which  be  was  unable  to  pay  ;  as  his  poor  widov 
feprcfejits,  2  Kings  iv.  i.  yet  you  have  a  good  friend  to  leave 
them  to  ;  a  covenanted  God,  to  whom  you  may  confidently 
commit  them,  Jcr.  xiix.  ir.  Leave  thy  father  lefs  cftHtlren^  t 
tuiUprrferve  tkcjn  alive  ;  and  let  thy  tijidowi  truft  in  me.  The" 
world  can  bear  viirnefs  of  fignal  fctiFemcnis  mare  upon  the 
children  of  providence  ;  fuch  as,  by  their  piiius  parcnts,havc 
been  call  open  Go  d' J  providrntial  care.  It  has  been  often 
rem?.Tked,  that  they  wanted  r:either  prov'Gon  nor  education. 
Mofcs  \\  an  eminent  inftance  of  this.  lie,  alU-it  he  was  an 
out-caP  infant,  E'cod.  ii.  3.  yet  was'Iearned  in  all  the  wifdom 
of  the  Egyptians,  A6ls  vii.  22.  and  became  king  in  Jcfhu- 
rum,  Deal,  xxxiii.  5-  O  !  may  we  not  be  a(i.amcd,  that 
we  do  not  fcturely  liL-il  him  with  »he  concerns  of  our  fami- 
lies, to  whom,  as  our  Saviour  and  I^edeemcr,  we  have  Com- 
Riittcd  our  eternal  inierefts. 

Caje  2.  Death  w:'l  take  us  away  from  our  dear  friendg  y 
yea,  we  fliall  not  lee  the  Lord  is  the  land  ot  the  living,  irl 
the  blcffcd  ordinances.  A^^.  It  will  take  you  to  your  beft 
friend,  the  Lort  Chr  ist.  And  the  friends  vou  leave  be- 
hind you,  if  they  he  indeed  ptirfons  of  worth,  you  will  mee^ 
them  again,  when  they  come  to  heaven  ;  and  you  will  never 
he  feparated  any  more.  If  death  take  you  away  from  the 
temple  hclow,  it  will  carry  you  to  the  temple  abovp.  It 
will  indeed  take  you  frojn  the  flreams,  but  it  will  fet  you 
down  by  the  fountain.  If  it  put  out  your  candle,  it  will 
carry  you  where  there  is  no  night,  where  there  is  an  eternaf 
^ay.  ^ 

Cafcy^.  I  have  fo  much  ado,  in  time  of  health,  to  fatisfy 
nxyf'jlf,  as  to  my  intercfl  in  Cii  a  ist,  about  my  hcing  a  real 
Chriflian,  a  repent  wte  m*n  ;  that  I  judge  it  isalmofl  impof- 
liblc  I  ihould  die  comfortably.  Anf  If  it  is  thas  with  y9u,tbefi 


fiiicni  Death,  anfzuej'ed,  275 

double  your  diligence, to  m%ke  vow  calling  and  election  furc. 
Endeavour  to  grow  in  knowledge,?:  walk  clortly  with  GoD. 
lie  diligent  in  iclf-examinjtic'n  ;  and  pray  carnelUy  for  the 
bolv  Sp-rit^  ^vherrby  you  may  know  the  tiling  freely  ^ivcn 
yon  of  God.  If  you. are  enabled  by  the  pov/cr  and  Spirit 
of  Christ,  thus  diligently  to  proJecutc  your  fpirituil  con- 
cerns ;  tbouoh  the  time  of  your  life  be  neither  dav  or  night, 
vet,  at  evening  time,  it  may  bcli&ht.  Mmy  weok  Chriflians 
indulse  dcub;s  and  fears  about  their  fpiriiual  ftate,  as  if  they 
placed,  ?.i  lead,  fome  part  of  religion  in  this  ioiprudent  prac- 
tice ;  h.:t  towards  the  period  of  life,  they  are  forced  to  think, 
and  aQ  in  another  manner.  The  traveller,  who  reckons  he 
has  time  to  (pare,  may  Hand  RA\,  debating  with  himftlf, 
vhcther  this  or  the  other  be  the  ri^ht  way  ;  but  when  the 
fun  begins  to  fct,  he  is  forced  to  lay  aGde  his  fcruples,  and 
jefolutely  to  ^o  forward  on  the  road  he  jud^^es  to  be  the  right 
<snc,  U(i  be  lie  all  night  in  ihe  open  Hv.*lds.  Thus  fome 
Chridiano,  who  perplex  thcmfelvcs  much,  throughout  the 
ccuife  of  their  lives,  with  jealous  doubts  and  fears,  content 
thcmfelves,  when  they  come  to  die,  v/itb  fuch  clvdcnces  o£ 
^hc  fafcty  of  their  (late,  as  they  could  not  be  fatisfied  with  be- 
fore ;  and,  by  d^.fputing  lefs  againd  themfelves,  and  believing 
iRore,  court  the  peace  they  formcrlv  rejected,  ?nd  gain  it  too- 

Ca/c  j^.  1  aip  under  a  fad  decay,  in  rcfpefi  of  my  fpiritual 
condition.  ArJ.  Bodily  confumptions  may  make  dcaih  cafy, 
but  it  is  not  fo  in  fpirituiil  decays.  I  will  cot  lay,  that  a  R^^d- 
ly  man  cannot  be  in  fuch  a  cafe,  1^■hcn  he  dies.;  bat  I  belisvs 
it  is  rarely  fo.  Ordinirily,  I  fuppofe,  a  cry  comes  to  awak- 
en (leepv  virgins,  before  death  come.  Simfon  is  lit  to  grind 
in  the  prifon,  uiitil  his  locks  grow  again.  David  and  SoLo- 
rnpii  fell  lender  great  fpritual  decays  ;  hut,  be'ore  thev  died, 
tbcv  recovered  their  Ipiritual  P.rcogth  cr.d  vigour.  Howevei. 
brfiir  ye  ycurftlves  withcut  delay,  to  flrtngihen  the  things 
ihat  remain  ;  your  fright  will  be  the  lefs,  that  ye  awake  from 
Ipiritual  fleyo,  ere  death  come  ,io  your  bsJTide  :  and  voa 
ouglit  to  Icfc  no  liine,  feeing  ycu  know  not  how  fooh'  deatii 
may  fcizc  you. 

Caff.  [).  it  is  terrible  to.thir.k  of  the  crhcr  wor!d,!hit  v/crM 
of  fp'.riis,  ^^hich  I  hayc  (o  litiie  acquaintance,  with.  AnfT\\j 
-bcO  friend  is  Lord  of  that  ether  world.  Abiaham's  bofon 
is  kinclv,  even  to  theie  who  never  fi^w  his  face.  After  d-=a:i; 
thy  foul  becomes  capable  of  converfe  v/ith  the  bl.  (T-.d  in-iah. 
irant3  of  that  other  world.  The  ipiritsof  jim  men  made  pcr- 
fc£t,  were  once  fuch  as  thy  fpirit  now  ji.  Vmd  as  for  ihc'an- 
g,cls,  hoAfoever  they  be  of  a  fuperior  nature,  in  tne  nnk  of 
feei.)gs,  ye;  ^-jr  witufe  is  digniSed  above  i.hc-i.'s,    \-\  th--    mia 

C  - 


76  Cajts  of  Saint!;, 

Ch TiiT  :  nnd  they  are,  al)  of  them,  thy  Lord'*  fervant?^ 
and  fo  thy  fellow-fcrvants. 

Caf:  6.  The  par.ts  of  death  arc  terrible.  Anf.  Yet  not  fo 
terrible  as  pangs  of  confriciicc,  caufcd  by  a  picrcnig  fcnfc  of 
guilt,  and  appreheiifions  of  divine  wrath,  with  which  I  fup- 
pofe  thee  to  be  rot  altogether  unacqii.iinted.  Biit  who  woul^ 
not  endure  bodily  fickncTs,  that  the  foul  may  become  found, 
and  every  whit  whole  ?  itach  pang  of  death  will  fci  fm  a  flep 
rearer  the  door  ;  and  with  the  lafl  breath,  the  body  of  6a 
will  breath  out, its 'aft.  The  pains  of  death  will  not  laft 
long ;  and  thf  Lo  KD  thy  God  will  not  kavc,  But  fupporC? 
iIrc,  u.ndei  them. 

Cajk  7.  But  I  am  like  to  he  cut  off  in  the  midft  of  my  days. 
Alt/.  Do  not  complain,  you  will  be  the  fobner  at  home  : — 
You  have  thereby  the  ad'.*ar.ta;5e  of  your  Idiow-ldbourers, 
who  were  z\.  work  before  vou  in  tfie  vines  aid.  Goo.in  ibc 
courfc  of  hi*  providence,  hides  fome  C'ulv  in  the  grave,  that 
they  may  be  tikcn  away  from  the  evil  tocouic.'  Aocatly  rc- 
iiioval  out  of  this  world,  prevents  much  fin  and  mifery  ;  and 
they  have  po  ground  of  complaint,  who  get  the  refidue  01 
their  years  iii  Imiranucl's  land.  Surely  thou  fhalt  live  as  long 
a«  thou  had  work  cut  out  for  thee,  by  the  great  \Ufter,  to  be 
done  for  him  in  this  world  ;  and  when  that  is  at  an  endj^jt  is 
high  time  to  be  R,one. 

C(]fr.^.  lam  afraid  of  fivdden  deatli.  An/.  Thou  may  io-^ 
deecidie  fo.  Good  Kli  d.ed  luddenly,  1  Sain.  iv.  18.  Yet 
death  Tou^d  him  watching,  ver.  .ft.  IVatck  therefore y/or ye 
Hnczu  not  what  hour  the  Lord  doth  come.  Mat.  xxv.  44.  But 
bs  not  afraid,  it  is  ar>  lincxprtfTibie  comfort,  that  death,  come 
when  it  will,  can  never  caich  thee  out  of  Christ";  aid 
tl^ercForc  can  never  ftizd  thee,  as  a  jailor,  to  hurry  thee  iuto 
the  prifon  of  hell.  Sadden  death  may  h;Jlcn  and  facilitate  thy 
pair^ge  to  heaven,   but  can  do  thee  no  pre judice. 

CnTe  q.  1  am  afraid  ir  may  be  rrty  ?ot  to  die  wanting  the  ex- 
ercife  of  my  realcn.  Anf  1  make  no  qtvtRiori  hut  a  ch.ld  of' 
G'')D,  a  true  Chrilliao,  may  die  in  this  caU;.  Bjt  what  harm? 
There  is  no  hazard  in  it,  as  to  hi*  eternal' fjatc  :  a  difcafe,  at 
death,  may  diveft  him  of  his  rcafon,  but  not  of  his  religion. 
M'hen  a  man,  going  a  long  voyage,  has  put  his  aHairs  in  or- 
der, and  put  nil  his  goods  aboard  ;  lii:  hlmf^^irmay-  Sc  c.iriicii 
aboard  th^  (lip  H.-epin^  ;  all  is  f.ilc  wilh'him.  although  he 
knows  not  where  he  is,  till  he  awakco  in  the  (hip.  Even  fo 
the  godly  man,  who  dies  jk  this  cafe,  .nay  d:e  uocomfovtrfbJy, 
bu'  •  01  fjl'afclv.  .  * 

i  fclijl.  I  am  nafiirally  tirhorous,  and  the  very  thoughts  of 
(!  ith  arc  terrible  to  me.  A'.f.  The  Icf^  you  thiijc  on  dcilh, 
?hc'ilibu^tsof  it  will  be  tic  more  frighilul :  butijn|ikc  it  L- 


anent  Death,  anfxvered,  ^yf 

palliar  to  vou  by  frequent  nncditaiions  upon  it,  and  you  may 
thereby  allav  voury.  Look  at  the  wbiie  ard  brighc  lide  of 
ihe  cloud  :  take  faith's  view  ot  the  city  that  hath  foundations: 
(b  fliall  you  fee  hope  in  your  dcaih.  Be  duly  affected  with 
the  body  of  fin  and  death,  and  frequent  intcrrupt'ioi's  of  youc 
communion  with  Goo,  and  with  the  glory  which  dwells  on* 
the  other  fide  of  death  ;  this  will  contribute  much  to  remove 
llavifh  fear. 

.  It  is  pity  faints  fliould  be  fo  fond  of  life  as  they  often  are  : 
the y  ou^ht  always  to  be  in  good  terms  with  d -ath.  ^  VVhea 
Blatters  arc  duly  confidercd,  it  might  well  be  expected  every 
child  of  God,  every  regenerate  roan,  fhould  oeneroufly  pro- 
fcfs  concerning  this  life,  v.  hat  Job  did,  Chap.  vii.  i6-  /  lohU 
it  ;  I  zvould  not  liyt  akvays.  In  order  to  gain  their  hearts  to 
this  defirable  temper,  I  offer  the  following  aclditional  con- 
fidcratinns. 

.  Fz'//,  Confidcr  the  fi.ifulnefs  that  attends  life  in  this  world. 
While  ye  live  here,ve  fio,and  fee  others  fianing.  Ye  breathe 
Lnftftious  air.  'Ye  live  in  a  pcfl  houfe.  Is  it  at  all  ftrangc 
to  lothc  fuch  a  life  ?  (i.)  Your  own  pilgrim's  fores  are  run- 
ning on  you.  Doth  not  the  fin  of  your  nature  iiiake  you. 
groan  djily  ?  Are  vou  nor  fenfible,  that  though  the  cure  be 
begun,  it  is  yet  far  from  being  perfetled  ?  Has  not  the  lepro- 
ly  got  into  the  walls  of  the  lioufe,  which  cannot  be  removed 
without  pulling  it  down  ?  Is  net  your  qature  fo  vitiate,  that 
no  lels  than  the  Pepamiion  of  the  foul  from  ihc  body  can  root 
out  the  dii'cale?  Have  you  not  your. fores  without,  as  well 
as  your  licknef?  wiihin  ?  Do  ye  not  leave  mark?  of  yc-ir  pol- 
lution, on  whitfoever  paff.s  throiiub  your  hands  ?  Are  not 
z\\  your  a61ions  tainted  and  blcmifhcd  with  defeOs  and  im- 
perfections ?  Who  elfe  then  fhould  be  much  in  love  with, 
life,  but  fuch  whofc  iicknefsis  their  health,  and  who  glory  in 
their  fhame  ?  (2.)  The  loathfome  fores  of  others  are  aUavs 
before  your  eyes,  go  nhere  you  will.  The  follies  and  wick- 
ednefs  of  men  are  every-where  confpicupus,  and  make  biuaa 
unpleafant  fcene.  The  Grful  world  is  but  an  uniightly  cocr- 
pany,  a  difagreeable  croud,  in  which  the  inoft  loathfome  are 
the  moff  numerous.  (3.)  Are  rtot  vour  own  fores  cfi-umcs 
breaking  cut  again,  after  healing  ?  Frequent  relapfes  may 
well  cnife  us  remit  of  cur  fondncfs  for  this  liie.  To  be  ev- 
er f  rugghng,  and  anon  falling  info. the  inire  again,  m.akes 
wearv  work.  Do  ye  n^^ver  wifii  for  cold  death,  ihcrcbv  ,ef' 
fcftu.illy  to  cool  the  heat-ofthefe  luHs,  which 'fc  c'len  take 
£re  ?g.iiii  :  even  after  a  flood'cf  godly  lorrow  has  gone  over 
tjiem  ?  (4.)  Do  not.  ye  fometimes  infect  others,  and  oihers 
iofe£l  you  ?  There  is  no  focietv  in  the. world,  in  wnfch  every 
mcmbrr  ofii  doth  not  fojaeumes  lava  fluinbl<ng-block before 


^ 7 8         ConfideraHons  to  mak e  Saints 

the  reft.  The  bed  carry  about  with  ihcm  the  tinder  of  d  cor- 
rupt naij.c,  which  ihey  cannot  be  riHI  of,  whle  tbcv  live  ; 
and  which  is  liable  to  be  k-ndlcd  at  M)  time?,  ?.nd  in  all  plac- 
es ;  yea,  fhey  arc  apt  to  in(J.ime  o'hcrs,  and  become  the  oc-« 
caGons  of  (inning.  Certainly  theic  things  -are  apt  to  imbittir 
this  lile  lo  ihc  faints. 

..Sccond/yj  Confidcr  the  mifcry  and  trouble,  that  attend  it.' 
Rcll  is  dcfirable,  but  it  is  no:  to  be  found  on  this  fide  of  the 
grave.  Worldly  tronhlci  zttend  ail  m^n  in  this  Tife.  This" 
t^orld  is  a  ffa  ot  trouble,  where  one  wave  rolh  upon  another. 
Thty  who  fancy  tbtml'tlvcs  beyond  the  reach  of  trouble,  art 

mitlaken  ;   no  Uare,  xio  iuge  of  life,  is  exempted  from  it. ^' 

The  cro'Aiicd  I  ead  is  futrouhdcd  wiih  thorny  carts.  Honour 
many  times  paves  the  v,av  to  deep  difgrace  :  Riches  (for  the' 
niott  part)  arc  kept  lo  tkc  hurt  of  the  owners.  The  faired  rofc 
vants  not  prickles  j  and  ific  heavicfl  crofs  is  foTiefimcs  found' 
vrapt  up  in  the  greatcil  eafihly  comfort.  Spiritual  troubles 
;^t»cnd  the  faints  in  this  lifd.  Thi  y  are  like  fr^vcUers  travel- 
)jnc^  in  a  cloudy  right,  in  which  the  moon  fomctimes  breaks 
cut  frovn  under  one  clcJixl,  b:it  quickly  hidts  her  head  again 
Under  another  :  no  wonder  they  lon^  to  be  at  tbcir  journey  V 
end.  The  fudden  alterations  the  bell  frame  of  fpirit  is  liable 
to,  the  perplexing  doubr?,  conf«junding  fears,  nion-Jivcdjuvs,- 
and  lon^  running  forrow*,  which  have  a  certain  affinity  with 
the  prefcut  life,  muft  needs  Create  in  the  faints  a  dcfirt  to  be 
w.'th  Cm  R  1  ST,  which  is  bed  of  ali. 

Lajliy,  Corfidcr  the  p;re:»t  impcrfccVions  attending  thislifr.' 
While  xr\t  foul  is  lod^ied  in  this  cott^ue  of  clay,  the  neccffi- 
t'ten  of  the  WA'^  i.r>r  many  ;  it  is  always  cravine;.  The  rtjod 
walls  m'lll  be  repaired  and  patched  up  daily,  till  »be  c'ly  cot- 
fi'^.e  fall  down  for  ^ood  S:  all.  Litin^^iWinViiig,  flceping^,  and 
the  like,  arc,  in  thenilVhcs,  but  meart  employments  foi  a  ra- 
tional ciciiurc  }  and  wili  be  reputed  fuch  by  the  heaven-born 
foul.  They  ^re  badi^es  of  impcrfcciioi),  and,  as  fuch,  unpicaf- 
ant  to  the  mind,  afpirir^  ut^lo  that  life  and  imoibrtalitv, 
'jvljich  Js  brought  to  light  through  the  pofp'cl  :  and  would  be 
very  grievous,  if  this  (hte  of  thiniii  w'er  -  of  lonj?  contiiiuancc. 
D  )ih  not  the  g«acioui  (oul  often  Hid  it  ft  If  yoked  with  the 
bcjdy,  as  W'»b  a  compauicn  in  tcavd,  uniblc  to  keep  pacj 
with  it  ?  When  the  (pirit  is  'villtno.the  f!?(b  i^  wrak.  When 
ihc  ftui  wouH  mount  up-J^ard  ,  the  body  is  as  a  cloi^  upon  it, 
and  ns  a  (lone  tied  lo  the  foot  of  a  bird,  aticuiptiug  to  ily. — ' 
The  truth  is,  O  Lcltever  !  thy  foul  in  th:s  body  is,  at  bcfl, 
itii  like  a  diamond  in  a  rinjr,  wHfrre  much  of  it  is  obfcurcd  : 
it  is  far  lunk  in  the  vile  clay,  till  rcl-evei  by  death. 

I  conclude  this  fnhj-ct  wn!i»  f*!w  diroelions  how  to  prepsrc 
^>rd<:aib,  fo  ai  wc  may  dicoofurtably;     Iif.'rah   not   bcr:' 


willing  to  Die .  279 

«f  habitual  •preparation  for  death,  which  a  tT\:c  Chridian,  ia 
virtue  of  his  gracious  Itate,  r^cver  wants,  from  the  lime  heSs 
ijorn  again  anci  united  to  Christ  :  but  of  actual  prennratio;! 
or  readirefi,  in  refpeO  of  his' circumftantia.te  ca(e,  frame, 
and  difpofition  of  rnind  and  *piric  ;  the  want  of  which,  makes 
even  a  fsmtv^ry  unfit  to  die. 

FirJl,'Lti  it  be  your  conftantcare, to  keepa clean  confcience; 
a  confcience  void  of  cffenc?  toward  God,  and  tov/ird  man, 
AOs  xxiv.  ij.  Beware  of  a  landing  controverrv  betwixt 
God  and  voj,  on  the  account  of  foTiie  iniquity  regnrHed  in 
the  heart.  When  an  honed  man  is  about  to  leave  his  country, 
ai.d  net  to  return,  be  fettles  accomprs  vith  thcTe  he  had  dea- 
lings with,  and  lavs  down  methods  for  paving  iiis  de'oo  timc- 
cvjfly  ;  left  he  he  reckoned  a  bankrupt, and  be  attacked  by  an 
officer,  wHen  he  is  goin^  off.  Guilt  lying  on  the  confcience 
is  a  fountain  of  fears  ;  and  will  readily  filing  fcverelv,  when 
death  ftsrcs  the  aiminal  in  the  fuc?.  Hence  iris,  that  many 
even  of  God's  children,  when  a-^'ving,  arc  ;nde  to  wiOi 
pafTionatelv,  and  ikiire  eagerly  thatthev  ni:v  live  to  do,  what 
thcv  ought  to  have  dme  bcfce  thst  time.  Wherefore,  walk 
r.lbfe'y  wi'h  God,  be  dilisenrjfliiiTt  ar.d  exaPt  in  your  courfe  ; 
beware  of  a  loofe,  carele's,  and  5TrcguJ?r  converfation  :  as 
ye  would  not  lay  np  for  yourfelves,  anguiOj  5^nd  bitiernefs  of 
(pirit,  in  a  dying  hour.  And  bccaufe,  throngV  the  infirmitv 
cleaving  to  us,  in  our  prcfcni  (late  of  impeiftftion,  in  many 
things  we  offend  all,  renew  your  repentance  dailv,  and  be  ev- 
er wadjing  in  tbcRedcemer's  bloo<i.  As  '"^'^^  as  ye  are  in  the 
v.'orld,  ve  will  need  to  viz^  your  feet,  Joi»r/:ciii.  lo.  that  iy, 
to  make  appl:ca:ion  to  the  bleed  of  Christ,  anew,  for 
purging  yourcor.fciences  frcm  the  guilt  of  daily  mifcarriages. 
Let  death  find  you  at  the  fountain  ;  and  if  fo,it  will  find  ycu  rcv- 
dy  to  anfv/er  its  call. 

Secondly,  Be  alv/ays  wafrhfuj,  waiting  for  your  change  ; 
like  unto  men  that  wait  for  their  Lo.^D,  that  when  he  Com- 
eth and  knocketh,  they  may  open  unto  him  immediately, 
Luke  xxi.  36.  Beware  of  fli:iT.bering  and  fireping,  while 
the  bridegroom  tarries.  To  be  awakned  out  of  Ipvitusl  flum.- 
ker,  by  a  (urprifing  call  to  pafs  ii-io  another  wcrtd,  t*  a  vztv 
frightful  thing  :  hut  he  who  is  daily  waiting  for  the  cording 
cf  his  Lor  d,  fhall  comfortably  receive  the  grim  mciT--nac!> 
v.hilc  he  beho'.ds^him  ulhering  iii  Him,  of  whom  he  ma/ 
confidently  fay,  I  his  is  my  God,  I  have  waited  for  him.     The 


way  to  die  comfortabl 
as  it    were, to 


ntortablv,  is  to  die  daily.  B^  often  tfr^ying, 
die.  J^ring  ycurfclvcs  familiarly  ac(juainte(i 
with  death,  by  m.^.king  many  vifus  to  the  gravd,  in  kricus 
mednations  upon  ir.  This  was"  Job's  prafticc,  Chnp.  xvii. 
i3,  14.     IhavtinadcmybfdinthcdarhKfi,     G«    then  and 


^8o  DircBions  how  to 

CO  likewife  ;  ami  when  death  comet,  thou  (h^lt  have    notJv- 

jn?  ;+oc  but  to  Itc  d<jwn.  /  kuvejaid  to  currupium,  thou  art 
r  ;  to  the  uvi-piy  thou  art  rny  mother  and  my  fijlcr.  Do 
:hoj  lay  fo  loo  ;  anJ  ihou  wilt  be  the  Htier  to  f;o  home  to 
.hc!r  hou'c.  Be  frcqucntlv  rff  ♦  tine  upon  your  condutl,  and 
confidcring  what  courfc  of  life  you  wifhiob.  fwund  m,  whep 
ceaih  arrcfis  you  ;  and  acl  accoidin^ly.  When  you  do  ihe 
duties  of  your  Ration  in  life,  or  are  employed  tn  afcl$  of  wor- 
fhip,  think,  with  yourfclves,  that,  it  may  bo,  this  is  the  lift 
opportunity;  and  therefore  atl  a&.  ifyou  wis  never  to  do 
more  of  that  kind.  When  you  lie  down  at  night,  ccmpofiC 
your  fpifits  a&  if  you  was  not  to  awike,  till  the  heavens  be  no 
more.  And  when  you  awak;-  in  the  morning,  confidcr  rb»t 
new  day  as  your  laft  !  and  li\  c  accordingly.  Siuely  rh:»l  nigh^ 
comcih,  of  which  you  will  never  fee  the  morning,orthat  mor- 
ning of  which  you  will  never  fee  the  ni^ht.  But  which  of  your 
rocfninps  or  nights  will  be  fuch,  vou  know  POt. 

Thirdly^  F.niplov  yourfelves  much  \\\  weair.ng  your  heart* 
from  the  world.  The  man  who  is  making  ready  to  go  abroad, 
bufies  himfclfin  tnking  leave  of  his  friends.  Let  the  man- 
tle ofcarililv  enjovmcnts  hang  loofc  about  vou,  that  it  >.a/ 
|ie  cafily  dropi,  when  death  comes  to  carry  vou  away  into  a- 
rothcr.  Moderate  your  affections  towards  your  lawful  crfth- 
forisol  1  f e  :  and  let  not  \  our  htans  be  too  much  taken  with 
thevTi,  The  traveller  acts  unwifciv,  who  fuffcrs  iiimfclt  to  bti 
{o  allured  v^iih  ibc  conveniences  of  the  inn  where  hclodgc.h, 
as  to  make  his  neceffary  departure  from  it  grievous.  Feed 
wifh  tear,  and  s-'-^lk  through  the  world  as  pilj^rims  and  llraf^ 
gcr5.  Like  ss.  V.  lien  the  corn  is  forT^king  the  gri>und,  it  ic 
ready  for  the  fi:klt;  when  the  fruit  is  ripe,  it  iails  otf  the 
tree  eafily;  lb  when  a  Cliridijn's  heait  is  truly  weancdfrom  the 
world,  he  is  prepared  for  death,  and  it  will  be  the  more  eafy 
to  him.  Aheart  difcng»gcd  from  the  world  is  an  hravtnlyone; 
and  then  are  we  ready  for  heaven,  when  our  heart  is  there  be* 
fore  us,  Mat.  vi,  21. 

Fourthly^  Be  diligeof  in  gathering  and  laying  i:p  evidences 
of  your  title  (o  heaven,  for  your  fupport  and  comfort  at  the 
Iiour  c,'"dcith.  The  neph£f  hereof  mars  the  jriy  and  confo- 
Jjiwr.,  v/hJch  fome  ChriUiaiis  might  o'.herwilc  have  at  their 
^cath.  Wherefore  cx^n.uic  yourfelves  frequ.  nily,  as  to 
your  fpiritiial  li.Hc  ;  that  evidences,  which  lie  hid  and  unob- 
icived,  may  be  brout,ht  to  light  and  taken  notice  of.  And 
jf  vou  would  manage  this  wOrk  tucccfsfuMy,  make  fclemn 
vo.  k  of  it.  Set  apart  Jomc  time  tor  it.  A^id  after  earncft 
piaycr  to  God,  through  Jesus  Ch  h  1  st,  for  the  enlight- 
ening iiifiucncis  of  the  Holy  Spirit,  whereby  \ 
l!cd  to  uadcifland  hij  own  word,  to  difccrn  hi: 


prepare  for  D(cJk.  t?ii. 

your  fouls ;  fift  ycdi'fejves  before  the  tribunal  of  your  con 
fciences,  that  ye  may  judge  yourfelv.s  in  this  weighty  matter. 
•'  In  the  jifft  piece,  itt  thc'marksof  a  regeaerate  flate  be  fix- 
id,  from  the  Lord's  word:  and  have  recbur.fe  to  fome  par- 
ticular tcvi  for  th^t  fiurpo'c,  iWch  as  Prdv.  V4ii.  17.  I  love 
them  that  love  me.  Compare,  Luke  xiv.  26.  1/ any  vian 
comt  tome,  and  hale  not  hiifatha  and  mother ^  and  wife  and 
children, and  brcthren;andjijlers,yra^  and  his  o^on  life  a  If 0,  ht 
cannot  be  mv  dfciple.  PVal.  cxix.  6:  Thenfhall  I  not  tzafka- 
med,  xahcri'l  have  refpeB  loit'o  all  thy  comnfarrfLm'nts.  Piahti 
xvjii.  23.  I xpnsdlfo  upright  before  him  ;  ahd  i  kept  myfelf 
from  mint  iitiqiniy.  ebar|jjire  Rom.  vii.  22,  2^5.  For  J  d  - 
light  tn  ike  Idzo  ofGdd,^aftf.r'  the  inzaard  in'an  ;  bui  I  fee  aro'h- 
er  law  in:my'm:'ilkriy  warriig  agairjl  the  law  of  tu)'  mind, 
&c.  1  [ohniii.  3.  '  And ^  every  mail  that  Jruih  this  hope  in 
him.purijieth  hiwfdf,  evai  as  he  is  pure.  M^itth  v.  3.  Bl-J/'cd 
are  the  poor  in  Jpiril,fc.r  theirs  is  the  kingdom  oj heaven.  Phil, 
lii.  3.  Forweartthicircumrifion^iLihithworjI:ip,oT   ferve 

God  in  thefpirit^and  rejoice  in  ChriJ}  jfjus,  and  have  no  cor:/;- 
d  nceinth'e  fl'Pi,  The  fum  of  the  .  cvrdences  arifing  from 
th::fe  texts, 'lies  1ierfc»  A  real  .Ch'rifijfU  is  one  who  lovcft 
God  for  himfelf,  as  well  as  for  his  benefits,  aiTd  that  with  a 
fupreme  luve,  aboveall  pcrions  and  .things  :  ne  has  an  aw- 
ful and  ^impartiaf  regard  to  G'o'd's.  cbmmanfls  ;  he  opooreth 
and  wreftlcth  againft  that  (in, which  of  all  others  moftealily  be 
fcts  him  ;  he  approveth  and  lovcth  the  holy  law,  even  inihaC 
very  point,  wherein  it  (irikes  againil  his  mnil  bjloved  luft  ; 
his  hope  of  heaven  engngcth  him  in  the  ftu  iy  of  univciral 
holinels  ;  in  the  which  he  aiirts  .it  pcrfL'3Jon,  though  he  can- 
not re'ach  it  in  this  life  ;  he  fcrvcs  thcLoRD,  not  only  ia 
a6ls  ofWorihip,  but  m  the  whole  oF his  ccnverfatioa  ;  and  as 
to  both,,is  rpfrithJil  in  the  prtiiciplc,'. 'natives,  aiiris,  and  ends 
of  his  fervj::e  ;  yet  lie  fees  norhin^'in  hinifeif  to  "truli  to  be- 
fore the  LvO  R  D  :  Chri  s t  and  his  fuinefs  is  the  flay  of  his 
foul  :  and  his  confidence  is  cut  oft  from  '  all  that  is  noc 
Christ,  or  in  Ch^rist,  in  pgint  of  jaftification,  or  accep- 
tance with  God,  and  in  point  of  fan'^hficaiion  too.  Every 
one  In  whom  thefe  cha.aftcrs  aic  found',has  a  title  to  heaven, 
according  to  the  word.  It  is  co'.ivenient  and  proiliable  to 
mark  fuch  texts  for  this  fpecial  ufe,  as  they  occur,  while  you 
re'sd  the  fcriptures,  or  hear  lennous.  The  raarlisot  a  regen- 
erate ftate  thus  Hxed  ;  in  the  next  place,  impartially  fearch 
and  trv  your  own  hearts  thereby.as  in  the  fi^hcof  C-.)d,  with 
dependence  on  him  for  fpiritual  difccrning,  that  ye  may 
know  whether  they  be  in  you  or  not.  And'  v/hea  ye  lind 
them,  forcj  the  conclufion  dcliberatelvand  diftlacllv  ;  n:ime» 
ly,  that  therefore   you  are   regenerate,    and   have   a  title  r? 


282  pircBions,  £fc. 

heaven.  Th'js  ycis  may  gaihrr  evidences.  3tit  be  furc  tp 
have  rcocuilc  to  God  in  Chrjst  by  earned  prayvr,  faf 
the  uTtimony  cTih^  Spirit,  wKqIc  oflice  15  to  bear  witocf* 
vith  our  fpint.that  wt'  are  the  children  of  God,  Ronr.  viii. 
16.  Moreover  carefully  cbferve the  coarfc  and  mcinvd  of 
Providence  towardi  voM  ;  and  Itkewife  how  yoar  foul  is  ai- 
fcScd  unJer  the  fam-^  in  the  various  (leps  ^h^reof  j  compare 
both  wjih  fcrtpture-'Jotirinc*,  promifcs,  ihrcatnings,  and  ex- 
amples, fo  fhall  ye  percc-ve,  if  the  Lord  JcaU  wii'i  you  as 
he  ufcth  to  do  unto  thole  that  love  his  namt  :  and  if  you  be 
going  fo!ih  by  tlic  footfteps  of  the  flock,  il-is  may  i-r  - '  ■■-  \ 
toinlortablc  evidence.     Walk  icndtrrly  and    circ  i 

and  the  L-)  !•  D  will  mauifcH.  bi'nfelf  t.3  you,  accoid..^  •. 

promifr,  Jchn  xiv.  o|.  He  thai Itatk my commandnifnis  and 
Atcpclii  thini^  h:  it  is  that  lovcth  mc  ;  and  ht  tkat  lotcth  w«r, 
JhalL  U  Icved  ofmy  Father',  and  I  will  lovt  him^  and  will 
mcni/rjl  myjcif  lo  kim.  BiTt  it  is  in  vain  to  thioSc  on  fuccclj' 
fuTfclf-exarninauoa,  if  ye  be  loofe  andirreguUr  io  ycurcon- 
verfation.  -"        ■ 

Lajlly^  DLTpatch  the  work  of  vour  day  and  generation  with 
fpceu  and  diligence.  David^  afltr  he  had j'ervfd  his  on^n  ge-. 
neraiicrt  by  the  luill  tf  Q'od ^  fell  onfieep^  ACit  xiii.  36.  Go^ 
Jias  allotud  us  ceriam  pieces  of  uork  of  ibis  kind,  ^ich 
ought  to  Ijc  di'"patched  before  the  liiue  of  working  be  over, 
Ercl,  ix.  10.  IVkaiJoever  thy  hand Jindt^lh  to  do,  do  it  xjciti  ihy 
might  ;Jor  there  is  no  njork,  nor  AffixvUdge^  nor  tui/dcm  /"  -<; 
g.ravc,  tuhither  thou  gotjl.  Gal.vi.  10.  As  xve  have  th/- 
oppcrtunny,  let  us  do  ^ood  urAo  all  men,  efp»cially  uyUoth'r  ... 
are  of  the  ho^.jhdd  oj  faith.  If  a  pdfTcnger,  after  be  '.s  got  oa 
'ijjip-bcard,  ai)d  the  Ihip  is  gelling  under  fail,  rcmcnr.bcr  that 
he  has  omitted  to  difpatch  a  piece  of  ncceiXiry  bufuKls  when 
h;  v:as  alhore,  it  mutl  needs  be  crcafy  to  him;  even  fo  rtOec- 
tion  in  a  dying  hour,  upon  ccgkOed  fcafons,  and  loft  oppor- 
tunities, cannot  fail  to  difquict  a  ChriOiau.  Whcxciorc. 
V  haicvcr  is  incmnbeni  upon  thee  toxlo  for  God's  honoui, 
M:d  the  good  of  others  either  as  the  daty  of  thy  Pifltion,  or  i.y 
•jfcial  opportunity  put  into  th^'  ^' « ^-^  r-rfcr-.  it  Irifin: '  'v, 
•■  '.hcu  \touldil  die  cooaforta' 


(     283     ) 
HEAD     III. 

The  resurrection. 

•■*-  -      - 

John  v.  28,29. 

iiervel  not  at  this  :  For  the  hour  is  coming  in  thf  zvkich  all  t/wt 
are  in  their p;ravcs.Jha.lL  hear  his  voice  :  Andjkail  coinejor{h\ 
tlity  that  hav'-  done  good  unto  the  rcfurrefliofi  nf  Ufi.nnd  they 
that  have  done  evil  unto  the  rtfarrt^i^in  cf  damnation. 

^  a  ^KESE  words  zre  part  of  the  Ht-fence  cur  Lord  Je- 
X  sus  Chrsst  makes  for  hiirfclf,  when  ptrfccutcJ  by 
the  Jcv.'s  for  €ming  the  impotent  raan  and  order tng  him  to 
carry  a-vay  his  bed  on  the  S.ib'oaih  ;  and  for  ytnd.caring  his 
cr-nJuct,  when  accufcd  by  them  of  having  thereby  proi.dnei 
that  ^<jy.  On  this  cccafion  be  prcftircih  himfclf  not  oaly 
Lord  cf  the  Sabbath,  bnt  alfo  Lord  of  life  and  dcsih  ;de- 
cl2rin;T  Jn  thg  words  of  (he  text,  the  rcfurreclion  of  th^i  dcn.H 
to  be  brought  to  pafs  bv  bis  power.  This  he  iutrM-Juceth 
vi'ith  thefe  word:,  2s  with  a  folemn  n\tUi:^^Mar'j':lvctatthls, 
z.  c.  at  this  r.an^e  di'co'jrfe  of  mii:c  :  do  not  wonder  to  hear 
n-.e,,  whole  appearance  is  fo  vtry  rr.can  in  yoyr  eyes,  talk  at 
this  rate  :  for  the  day  is  coining,  in  wbich-thc  dead  Iha'l  be 
raifcd  by  my  power. 

ObTcrve  in  this  text,  (1.)  The  doflrinc  of  the  rcfurreclion 
alTcrteJ,  A/lthataTeinthcgravcs^JIiaU  h'.ar  his  voice,  and 
Jhellcom.:jorth.  The  dead  bodies  which  arc  reduced  to  dml, 
fnall  t^vive,  and  evidence  life  by  hearing  and  moving.  (2  ) 
The  author  of  it,  jesus  ChriST,  tee  Son  of  man^  vcr.  27. 
The  dead  fiiall  bear  his  voice  and  be  raifcd  tb.crcby.  (3.) 
Ti;c  rumber  that  fhall  be  raifcd,  All  that  ere  in  the  graves, 
:,  c.  n!l  the  dead  bodies  of  men,  howfocvcr  differently  difpo- 
fcJ  of, as  it  were,  in  different  kinds  of  graves  ;  or  all  the  dca^l, 
good  or  bad.  Thcv  are  not  all  buried  in  graves,  properly 
fo  called  ;  feme  are  burnt  to  aflics,  fome  drowned,  and  bur- 
ried  in  tne  bellies  of  fiflics;  yea  fo:r.£  devoured  bv  man-raters 
CdiJcd  Cannibals;  but  whercfoevcr  the  Hnatt^r  or  fuhftancc, 
rf  which  the  body  wascompofed,  is  to  be  found,  thence  ther 
fr.all  come  fonb.  (4.}  The  g-eat  diUin61ion  thnt  fhnll  be 
n^ade  betv/ixi  the  godly  and  the  wicked.  Tbey  (baU  inderd 
both  life  again  in  the  refurieclion.  None  of  the  goc'ly  will 
be  n-iiirng  ;  though  perhaps  they  cither  had  no  bu'^ial,-««r  a 
very  obfcure  one  :  and  all  the  wicked  fhall  cotpe  forth  ;  their 
vaulted  tombs  (hall  hold  them  no  longer  than  the  voice  is  ut- 
tered,    JBut    the  fcriTicr  fhall  h?.vt  a   iovful    riro.rrc£lica  to 


184  '^he  PnffihiUty  of 

life,  while  the  latter  have  a  dreadful  refurreftion  to  damna- 
tion. Lajllv,  The  fct  time  of  this  great  event  ;  There  is  an 
^ti/r,  or  ccitain  hxcd  period  of  timr,  a^jr»ointcd  of  God  for 
it.  We  are  not  toid  when  that  hrjur  will  he,  -but  that  it  js 
coming  ;  for  this,  among  other  rcafons,  that  we  may  always 
ke  ready. 

Doctrjn::. 
There  Jhall  be  a  Rrfurrtcllon  of  the  Dead. 

In  difcouifing  of  this  fiibjcff  I  fhall,  fZ/j/?,  Shew  the  ccr- 
t:^'.n!y  of  the  refurrcftion.  Sicohdly,  I  !hall  enqijire  into  tha 
nature  of  it  :  And  Lajily^  Make  foaie  praClical  improvement 
of  the  whole. 

I.  Id  (hewing  the  certainty  of  the  r^furreQiop,  1  flull  evince 
fi.)That  God  can  raWc  the  dead.  And,  (2)  That  he  will 
do  it  ;  which  are  the  two  grounds  or  topics  latd  down  by 
Christ  himfelf,  when  diCputing  with  the  Sidducees,  M<f. 
'■x.\\\.'3.c).Ji'fusanJij''Ttdandfaid  unto  them^  Ye  do  err,  not 
incwin^  iJirJcr/pturfs,  nor  t/ie  power  cj  God. 

FhJI.,  Seeing  God  is  AlrtJij^^hjy,  furcly  he  can  raif*^  the 
dead.  We  h^ve  inflnnces  of  this  ppwciful  work,  of  Oil  6, 
hoth  in  the  Old  and  New  Tefl.ncnt.  The  fon  of  the  wi- 
d'^>w  in  Sarcpta.^vas  raifrd  from  the  dca'1,  1  Kings  xvii.  C2. 
The  Shu nanji it's  fon  2  K.i.T£6  iv.  3^.  Aad  the  man  caft  into 
the  fepulchre  ot  Elifha,  chap.  xiii.  21.  In  which  we  may 
obferve  a  gradation,  the  fecond  r.f  rhefe  rniraculous  everMs 
being  more  ilUn'lrious  than  the  fiift,  and  the  third  than  (li© 
•(econd.  The  firfl  of  thefc  perfons  was'raifed  when  h*:  viras 
but  newly  d^ad;  the  prophet  Elijah  who  raifed  him,  being 
prefent  at  his  dcccafe.  The  fecond,  when  he  had  hiai  Iain 
dead  a  confidcmHle  time  ;  namelv,  while  his  mother  traveled 
from  Sl.uiit'in  to  mount  Carmcl,  reckoned  about  the  diffaiicc 
of  fixieen  miles  and  returned  from  thence  to  her  houfc  wiili 
Elifha  who  raifed  him.  The  laft,  not  till  rhcy  were  burying 
him,  and  the  corpfe  was  caft  into  the  prdphet's  grave.  In 
like  manner  in  the  New  Teftament,  Jairus'  daughter,  Maik 
•v.  41.  And  Dor^ias,  (Acls  ix.  .jo.)  were  both  railed  to  life, 
when  lately  dead  j  the  widow's  fon  in  Nairi,  w4ien  they  were 
carrying  h'm  out  to  bury  him,  Lukevii.  11.  15.  And  La* 
^anjs,  when  ft  1 'iking  in  the  grave,  John  xi.  39.  44. 

Can  men  make  curious  glaft'cs  out  of  afiics,  reduce  Bo'vvtrs 
into  alhcs,  and  railc  them  a^;ain  outof  thefe  alhes,  reftcrjnq; 
them  to  their  former  beauty  ;  and  cannot  the  great  Crc.!  ;r 
who  made  all  things  of  nothing,  raife  man's  body,  alter  it  is 
reduced  icio  duft  ?     U  it  be  objcttcd,  How  can  men's  bodio^ 


the  RefurreElioii.  2S5 

he  raifed  up  again  after  they  are  diflolvcd  intis  duH,  ard  the 
afhes  of  irariy  generations  are  mingled  together  ?  Scjiptarc 
and^iot  reafon  furnilh  the  anfwer.  Witk  men  it  is  imfcjji'^!e^ 
hit  not  zuiih  God,  It  is  jthfuid  for  ir.cn  lo  defty  th.-t  Gdu 
can  do  a  thi^ig,  beca'jfc  they  fee  not  hoW  it  mav  be  do;?. 
HowfradU  a  ponicn  do  we  know  cf  his  ways  !  hcvv  i!l>rclute- 
Jv  incapable  are  we  of  concciviag  difvinftly  of  the  exrcroal  of 
almighty  power,  and  much  more  of  comprehending  its  aQings 
and  the  method  of  procedure  !  I  queflion  not,  but  :Tiany  illit- 
erate men  are  as  great  ifihiiels  to  manv  chymical  experinients 
as  fonne  learned  iiien  are  to  the  dodrnic  of  the  refnr.'ctlion  J 
and  as  thefe  laft  are  ready  to  deride  the  former,  fo  the  "Lo:^  n 
■will  have  them  in  G<*ririon.  Whit  a  mvflcr/  v.'as  it  to  thd 
Indians,  that  the  Europeans  could,  bv  a  n'ece  of  pap:r,  con- 
verfc  together,  at  the  didance  of  fome  hundreds  of  mili-s  ? 
And  how  much  were  ihev  aflon-.fheo  to  fee  them  with  their 
guns,  produce  as  it  were, thunder  and  liaStning  in  a  moment; 
and  at  pleafurc  kill  men  afar  oH  ?  Shall  iome  men  do  fuch 
things  as  arc  wonders  in  the  e\es  of  others,  because  they  cin^ 
not  comprehend  them  :  and  fl)ai}  men  confine  rhc  infinite 
power  of  God,  within  the  narrow  boundaries  of  iheir  own 
fhallow  capacities,  in  a  matter  no  ways  contrary  to  rcifon  ? 
An  inferior  nature  has  bur  a  verv  impct  feft  cof?ccptioii  uf  the 
power  of  a  fuperjor.  Brutes  do  notcoriccive  of  the  atlingsof 
reafon  in  men  ;  &  men  have  bni  lame  nations  of  the  power 
of  .iiigels  ;  how  low  and  inadequate  a  conception  then,  mu?t 
a  finite  nature  have  cf  the  power  cf  that  v.  hich  is  infi.iite  f 
though  we  cannot  conceive  how  Gc  d  a8s,  vet  we  ouj^hi  to 
believe  he  can  do  above  what  v/e  can  think  or  can  con- 
ceive of. 

Wherefore,  let  the  bodic?  of  men  be  laid  in  the  grave  ; 
Jet  them  rot  there,  and  be  rcfo!vcdi!no  the  mod  ni'nute  par- 
ticles; or  let  them  be  burnt,  and  the  afhes  caR  into  rivers, 
or  thrownup  into  the  air,  to  be  fcattered  by  the  wind  ;  let 
the  dull  of  a  thoufandgenerarions  be  minglc^d,  and  the  ilreains 
of  the  dead  bodies  wander  to  and  fro  in  the  air  j  lot  birds  or 
wild  beads  cat  the  dead  bodies,  or  the  fiflies  of  the  fea  dc- 
vouv  them,  Co  that  the  pans  of  human  bodies,  thus  deOicvcd 
pafs  into  fubftantia!  pans  of  birds,  beads,  or  fifhes  j  or  what 
is  more  than  that,  let  man-eaters,  who  fhcaifelves  mud  die, 
and  nfc  again,  devour  human  riodics,  and  let  others  dcvo'ir 
them  again  ;  and  then  let  our  iftodern  Sjdducees  propofe 
thequrdionin  thefe  cafes,  as  the  ancient  Sadducecs  did. in  the 
caie  of  the  woman,  who  had* been  married  to  (even  hufbands 
fucceflivcly,  Mat.  xxii.  28.  We  anfwer  as  our  bleded  Lorq 
and  Saviour  did,  ver.  26.  Ve  do  err  not  kvov)ing  tk^fLnpturez 
nor  ihe  power  of  Gcd,    We  believe  GO  i?  lo  be  omnifcicnt,  api 


%iS  The  Pojliility  of 

©roiiipotent,  infinitp  in  kr.ovledgc  and  in  pover  j  and  Iienf#f 
aoreeable  to  the  d'.flirfs  of  reafon,  \vc  conclude  the  poflT- 
Ijiliiv  of   the  refurrcilion,    even  in    the  cafcj    fuppofcd. 

Material  things  may  change  their  forms  and    Uupei,    may 
he  refolved  into  the  principles  of  which  they  arc  formed  ;  biK 
;ihcy  arc  not  a:inih»htc.i,  or  reduced  to  nothing  ;  mr  can  they 
jbe  fo,  by  any  created  power.     God  is  rimni.fcicni.his  under- 
ftardingis  infinite,  therefore  he  knows  all  things  whatfoevcr ; 
what  thty  wcte,  at  any  time,  what  thry  arc,  a.id  where    they 
are  :o  be  four.d.     Though  the  country-iiian,  who  comes  into 
I'.ie  apothccar'y  (hop,  cannot  find  out  ihn  drug  he    wants,  yet 
the  apothecary  hiinfcjf  knov  s  what  he  has  inh:st}ir'p,v/hencc 
ii  came,  ai^d  where  it  is  to  be  found.     And   in    a    min^li   of 
many  diftcrcnt  feed*,  the  export  gardncr  c»n    iliftinguilh    be- 
twixt feed  and  Led  :     Wbv  then  m^y  not  nmnirclcnce  diflin- 
fjtiifh  bctwljc»  duH  and  duft  ?  (^an  he  who  k'»ows  all  things  to 
prfc^licrj,  be  l:al)le  to  any  n'.iflake  about  his  own  crcaiuics  ? 
vVhi-To  btlicvesan  itinnite  underflanding,  muil    needs   own, 
that  no  mafs  of  dud  Is    fo  jumbled  together,  but  God    pcr- 
fcftly  comprehends,  and  infallibly  knows  how  the    mod    mr-- 
nutc  particle,  and  everv  one  of  ihcm,  is  to  be  matched.   And 
therefore  he  knows  where  the  pariic'tes  of   each    dead    body 
are,  whether"  in  the  eprt^,    fea,  or  air,  how  confuftd    fdrvrr 
they  lie.      iind  particiila'ly,  he  knows  wiicr.e  to  ilnd  the  pri- 
mitive fubftaocc  of  the    iT^diii;a;cr  ;  however    evaporated    or 
reduced,  as  it  were,  into  air   or  vapour,  by    fwcat  or  pijr|,ira- 
t  on  ;  and  how  to  feparate  the  parts  of  the  hotly  that  was  eat- 
en, from  the  body  of  the   carer,    howfoever    incorporate,    or 
tnade  one  body  with  it  ;  and  fo  underflands,  not    only    how, 
bat  whence, he  is  to  bring  back  the  primitive  fubftanre  of  the 
man-eater  to  its  proper  place  ;  and  alfo  to  feparate  from  the 
man-eater's  body,  thnr  part  of  the  devoured  hciv  which  goes 
into  its  fubftance;  and  is  indeed   but  a  very    fmull  part   of  it". 
Jt  is  certain,  the  bodies  of  men,  as  of  all    other    animals,    or 
living  creatures,  are  in  a  continual  flux  ;   they  grow,  and  are 
fuftained. by  daily  food,    fo    {nail    a    part    whereof  becomes 
rourifnmcnt,  that  the  moft  pare  is  evacuate.      And  it  is  reck- 
oned that,  at  lead  as  much  of  the  food  is  evacuate    inftitfibVy 
hv  per^pirat  oi,  as  is  voided  by  other  p-rccptible  ways.   Yea, 
the  riourifhing  part  of  the  food,  when  alTunilate,  and  ilicrt^y 
Wtcotue  a  part  of  the  body,  is  evacuate  by    peifpiration    thro' 
the  pores  of  the  fkin,  and  again   fupphed    by  the  ufe    of    the 
frod  ;  vet  the  body  is  flill  reckoned  ore,  ard  the  lame  body. 
Whence  we  may  conclude,  that  it  is  ret  cif'i.tiai  to  the  rcf- 
urrc£lion  of  the  body,  that  every  particle  nf  the  matter,  whick 
2t  sny  time  w?<  pirt  of  a  Ktiman  body,  fliould  be    icftored  to 
jr,  \shcn.  it  is  raifcd  up  from  death  lo  life.     Were  it   fo,   the 


the  Rffurri^Slion,  ^%j, 

bodies  cf  men  vould  become  cf  fo  hitgc  a  fiz?,  that  they 
would  bear  no  rciemblancc  of  the  perfuns.  It  is  fufficient  to 
^cnominstc  it  ihc  fame  body  that  died,  when  it  is  rifen  a- 
gain  ;  if  the  body  that  is  raifed,bc  formed  in  lis  fcrmcr  pro- 
portions of  the  fame  particles  of  matter,  wl)ich  at  any  time 
were  its  corifHtaenr  party,  howrocver  it  be  refined  ;  like  «s, 
^:c.  reckon  it  is  the  lanie  b:jdy  that  was  pined  away  by  long 
fi'cknefs,  which  becomes  Iax  ar.d  fair  again  after  recovery. 

t'lovi^  to  this  infihite  underft:inding,  join  infinite  power,, 
whereby  he  is  ib!e  to  fubdue  all  things  unto  hiralclf  ;  and 
this  olorious  gieat  work  appears  mo(l  rcafonablr.  Ifomni- 
fcience  ditcover  every  little  p.iriicle  of  dud, where  it  is, &  how 
it  is  to  be  matched  ;  cannot  omnipotence  bnn;  then,and  joirx 
them  together  in  their  ordr.r  ?  Cm  the  \vatch-:iiak:!r  t.ike  up 
the  fevcral  pieces  of  a  wafch,lyinj;  jn  a'confufcd  hcao  before 
htm,  ar.d  fct  tach  in  its  proper  pUcc  ;  and  cauuoi  God  nut 
the  hum  m  bodv  m  order,  after  in  didolHiion  .■'  D'.d  hejpcak, 
this  vorld  into  b;;ing,  oat  of  notliin^  j  and  can  ire  not  forox 
man's  body,  cut  of  its  prc-ex:flcnt  niattcr  ?  If  He  callcih  ti:cfe 
t^iingSi^^hiclibc  not.aiiho'  they  were;  lurdv  hecan  ciHthinj;! 
t^ataredlfLlvedjto  be  as  ihe>\Nf  re,  before  the  compoaod  was 
refolvcd  into  its  pans  and  principle^.:  Wlitrcfore,  God  cnn 
raife  the  dead.  Ar\A.li''her(JorcJfiovld  it  be  thought  d  thinq  vi* 
Credible  with  you y  that  Qodjhoidd  raijk  the  drad  *'Acl$  xxvi.  8, 

S'.condly,  Go  d  v;ill  do  it.  K^  rot  only  can  do  it,  bat  ho 
certainly  Vi'.l  io  ir,  becaufe  he  has  faid  it.  Our  text  is  very 
full  to  this  purpofc  :.  A'l  that  are  in  their  graves,  Jhall  hear 
kii  voice  :  and  Jkciti  come  forth  :  they  thai  have  dene  goud^ 
unto  the  rcJ'umBijn  qf  lift  ;  and  they  that  have  done  evil,  uM' 
to  thi'  refur region  of  da.tmation.  Thvfc  words  relate  tc,  ajid' 
VL't  an  cxpli;;ation  of.  th.it  pfart  of  Daniel's  propluxy,  D^n. 
xii.  2.  And  many  ^of  them  titatjhty  in  the  di'Ji  cfthc  earth, 
fhalt  avjah'; ;  Jcwc  to  everlajlivg  tife^  andfr:u  tofhame  and  tv- 
erlijfir.^  ccntC7i7fit.  The  'which  .ppcnrs  t-)  have  been  calcu- 
lated to  confior.i  the  tio«!l>ine  of  iaz  Siddnrccs  ;  which  the 
holy  GhcR  knew  wasto  He  at  a  great  height  in  the  Jewini 
church,  under  ihc  peifecution  of  Antirchus.  There  sre  "m^- 
Dy  other  tcxis  in  t!<e  Old  zn-J,  Ne.v  Tcilaments,  ihit  mi-ht 
here  be  adduced  ;  f^.ch  as  Atls  xxiv.  15.  And  have  hof<' to- 
ivoYds  God,  zvfcich  thty  ihtmjclvzs  cl[i>  alLw^  that  there fhall  bt 
a  .-fvrrcCti.-in  ofihtclead,  vfihejujl  and  unjuj}.  A^jd.jobxix. 
i.'tt'z'j.  And  th<i:gk,  after -my Jkin.  Zi;oy'>;s  dr/lrjy  this  body,, 
yain  rnyftpifhaii  I  fa  Ocd  :  zukom  IJiaUfeefor  rnyfzf  and 
mine  cyfs fhail  btkold,  ar.d  not  another  :  ihov_gh  wy  reins  be  con- 
fined W'fhin  me..  But  I  need  not  raultiplv  tcQinionie',  in  a 
matter  lo  clsarly  and  freqacnily  taught. in  f:cred  fcripTureo 
Ov.i  r.OAiJ  and  viviovr  hiitifelf  proves' it.- af-aiaft^he  Siddu- 


\ 


f88  The  Certainty'of 

cees,    in    that   remarkable    text,    Lul^c  xx.  .qf ,  38.  A^i7a;  tJia* 
ifi(  dead  arc  raifed^  even  Alo/fsJ/iecaed  at  the  hujh^wlun  hccaii- 
tth  the  Lord,  the  God  of  Abraham^   and  the  God  of  I/'aac,    ami   I 
ih-  God  oj  Jacob  :  For  he  is  not  a  God  of  the  dead^  but  of  tkt    \ 
itvtng  ;  for  all  live  unto  him.   Thcfe  holy  patriaichs  were  dov/ 
dead;     ncvcrihckfs,    the   Lord  Jehovah    is  called  i:.    r 
Cod,  namely,  in  virtue  of  »he  covenant  of  grace,  aiui  in  t.ic 
fcfjCr  thcieof  ;  in  which  fcnfe,   ihe  phraftf  comprehends    a!! 
,  blcflednels,  as  thai  which,  bv  ibe  covenant,  is  fccured  to  them 
vboare  in  it,Heb.xi.  16.GW/J  nA  ofhuned  to  be  called  their  Go4 
for  he  hath  prepared  for  them  a  city.  He  is  not  called  the  God 
of  tl^eir  fouls.  <»rily  ;  but  their  God,  the  God  of  their  pcrfon»f    • 
iouls  aii'i  bodies;  the  which,  by  virtue  of  his  truth  and  fa>(h- 
fulnefs,  iP'jft  have  its  full  cPcft  :   Now  it  cannot  have  its  full 
elfctloii  th»  dead,  who,  in  as  far  as  they    are    dead,    are    far 
£fom  a^l  bU  {ftdnefs  ;  bot  on  the  living,  who  alone  arc  capa-. 
ble  of  it  ;  Jhcrcforc,  finre  G<^D  is  dill  called  thcirGod,  they 
are  living  in  refpetl  of  Go  u,  aiihoui^h    their  bodies  arc    yet 
in  the  u'ravc  ;*  for  in  refpcft  of  him,  who  by  his  power  can  re- 
florc  tl»cm  to  '.jfe,  and  in  hiscovcnant  has  declared    his    will 
and  purpofe  fo  to  do,  and  whofe  promife  cannot  fail,  they  all 
arc  to  be  reckoned  10  live  ;  and,  confillcnt  with  the  covenant, 
their  death  is  but  a  flecp,  out  of  which,  in  virtue  of  the  ^mc 
covenant,  ftruring  all  bkffcdnefs  to  their  per  Tons, their  whole 
man,  they  mu.l  and  fhall  certainly  he  awaltncd.     The  apoOlc 
Paul  proves  the  rcrurrc^ion  at  larze,  i  Cor.  xv.  an.d  fhcws  it 
to  he  a  fundamental  article,  the  d^iial  whereof  is   fobvcrfive 
of  Chrini.initv,  ver.  13,  14.    If  there  be  no  refurrection  cf  the 
d'^fl  '''7z  is  Chrijl  not  rijrn.       And  ifChriJl  be  not  rifen,  then 
eachivg  vain,  and  your  faith  is  alfo  vain. 
-  _  „  l^ft  us  tn  conceiving  of  it,  the  fcripture  gives  us  types 
'  6(  the  rcfurrc£l"onof  the  dead  ;  as  the  dry  bones  living, Ezelu 
xxxvii.       Jonah's  cnn:i!n^  out  of  the  whale's*  b;:lly,  Mat.  xii. 
40.      And  nature  affords  us  emblems  and  rcfemblanccs  of  it  j 
as  the  fun's  fcuing  ani    riGng  again  ;     ni^ht  and  day,    wrnter 
and  fummer,  Hceping  and  aw;iking  ;    fwaliows  in  winter,  ly- 
in;Txoid  of  all  jppcaianct-  of  life,  in  ruinous    buildings,    and 
rubrcrrancous  caverns, and  reviving  again  in  the  fpring  fcafon  ; 
the  feeds  dying  under  the  clod,  and  thereafter  fpringing  tip  a- 
gain  :   all  wliich,  and  ^he  lik*,    may  juftiy  be'^adiriitted,  as  de- 
ficned  by  the  God  of  nau.rc,   though  nyt  for  proofs,  yei  for 
itjcinoiials,  cf  the  rcfurrcclion ;  whereof  we   have    aflurance 
from  the  fciiptiire,  1  C«»   xv.  36.  Thoufcol,  that  tuhich  tkau 
'  .   ,'?  is  not  ijuickned  except  it  die. 

\\\a\\  enq'iirc    into    the  nature    rf  the    refurrei^ion," 
^Jl,  Who  r;all  be  raifcd.  2^/y.Whai  ttiall  be  raifcd. 
V.  dead  ihall  be  raifcd. 


the  Refurreciion,  289' 

/■z'r/?,Who  fiiaU  be  raifed  ?  Our  text  tells  us  Mrho  they  are  j 
fiaincly,  All  that  are  in  the  graves  ;  i.  e.  all  inankind,  who 
are  dead.  As  for  thofe  perfons  who  fiidU  be  found  ahve  at 
the  fecond  coming  of  Ch  R  1ST  ;  they  fnjll  not  die,  and  foon 
theieafter  be  raifed  aoain  :  but  fuch  a,  change  (l^ali  fuddenlr 
pafs  upon  them,  as  fii  ill  bj  to  them  inftead  of  dyin^and  nfin^. 
again  ;  fo  that  tlicir  bodies  ftiall  become  like  to  thafe  bodies 
which  arc  raifed  oat  of  the  graves,  i  Cor,  xv.  5;,  52.  li^e 
Jhall  not  alLjiup,  iut  zc'tj/iall  all  be  changed i  in  a  moment^  in 
ikt  twinkling  of  an  eye,  Kencc  theic  who  are  to  be  judged  a: 
the  great  day,  are  diftingTiifhcd  into  quick  and  Apd^^  AQu  x. 
42.  All  the  dead  fliall  aiife,  whether  godly  or  v/rcked,  jjfi 
or  unjud,  Acts  xxiv.  15.  old  or  young  ;  the  vholc  race  of 
mankind,  even  t!ief«  who  never  faw  the  fun,  but  died  in  their 
mother's  belly,  Rev,  xx.  12.  And  I  faro  the  dead^  J')Uill  and 
great,  Jland  before  God.  The  fea  and  earth  Ihail  give  up 
their  dead,  w  ihoui  referve,  none  (iioll  be  kept  back- 

^eCiJWif/y,- What  faal I  be  railed  ?  Tiic  bodies  of  mankind. 
A  man  is  laid  to  die,  when  the  foul  is  fcoeratcd  from  ihe 
body,  and  returns  unto  God  who  gave  it,  Eccl.  xii.  7.  But 
it  i&  the  bodv  only  which  is  laid  in  the  grave,  and  c;n  bs 
properly  faid  to  be  rarfcd  ;  wherefore  the  rcfurreftion  is, 
Uridly  fpeak'ng,  competent  to  the  body  onl) .  Moreover, 
it  is  the  fame  body  that  dies,  which  Ciall  rife  again.  At  the 
refurreftion,  men  fliall  not  appear  with  other  bodies  for  (uh- 
ilauce,  than  ihefe  which  ihey  now  have,  and  which  are  Uid 
cfown  in  the  grave  :  but  with  the  {eir-fa.r.e  bodies  cndov/cd 
with  other  qualities.  The  vcr\  noiijn  of  a  refurreclion  im- 
plies, this  :  fince  nothing  can  be  faid  to  rife  ajain,  but  that 
which  fails.  But  to  iilui'lraie  it  a  little,  fi'l/i^  it  is  nlaia 
from  Scripturc-tcRirnonv  :  The  Apoftle  tells,  it  is  this  mor- 
tal which  miift  put  on  invfnoitjUi, ,  i  Cor.  xv.  53.  and  that 
Christ  fhall  change  our  vile  bo;!^',  that  u  may  be  fafni^n- 
cd  like  unto  his  glorious  body,  I^ailip.  iii.  21.  Death,  ia 
Scripture-language,  is  a  ilecp,  and  the  refurrccVoa  an  awak- 
ing out  of  that  flcep,  Job  xiv.  12.  which,  (hews  the  body  ri- 
ling up,  to  be  the  Itif-Tame  tlTi>t  <li$d.  Stcondly,  The  eqtuty 
of  the  divine  procedure,  both  with  refpedl  to  tf^e  godly  and 
the  wicked,  evinces  this.  .  It  is  net  reckooed  equal  ainon^ 
n^.en,  iliai  one  do  ttie  work,  and  anotner  get  the  reward. 
Thcujih  the  glorifying  of  the  bodies  of  fa-.nis,  is  nor,  propei- 
1,  fpcaking,  and  in*'  flrifl  fcnfe,  the  reward  cf  their  fcrvicts 
r  fuffcrings  on  earth  ;  yet  this  is  evident,  that  it  ii  not  at  all 
'^ree.»hle  to  the  mar  pct  of  the  divine  difpenf'.iion,  that  oi  e- 
idy  fcrve  him,  atid  another  be  gloriF.ed  ;  th.n  one  H^lr, 
iid  anolhcT  rccfHtve  the  crown.  How  can  it  be  imagined, 
»h?-t  ihe^teoiplcs  efthc  holy  Qiioft,  asihcfe  bodies  of  bciiev-^ 


10')  Thd  Nrd'dve  of 

ffs  are  trrmcd,  i  Cor.  vi.  itj.  fhoald  always  lie  in  rubbirti  j 
z^<\  others  be  reared  pp  in  their  ftcad  :  That  ihcfe  mtmbert 
efCfiRisT,  vcr.  15.  (hali  perifli  utterly,  and  other  bodies 
conrie'in  ihtir  room  ?  Nay,  furely  as  thcfc  bodies  of  ths 
faints  nov/  hear  a  part  in  glo'-ifyin^  God,  and  fonnc  of  ihcm 
{dtfer  in  his  ciufe  ;  fo  they  fhall  partake  of  the  glory  that  is 
to  be  rt-vealcci.  And  thcfe  bodies  of  the  wicked,  which  arc 
laid  in  the  dull,  fhall  be  ra-fctT  aji2in  ;  that  the  fame  body, 
vhich  finobd,  may  fuifcr.  Sliall  one  bo.ly  'in  here,  and  a- 
r.olher  fi:ffer  in  hell  for  tbat  (in  ?  S;iall  that  body,  which  was 
the  foul's  companion  in  fin,  lie  for  ever  hid  in  the  dud  ;  and 
;jnci'.icr  body,  which  did  not  a6l  any  pirt  in  liimin;»,  be.  its 
companion  in  torincni  ?  No,  no  ;  it  is  thai  body,  which  novr 
takes  tjp  all  tlitif  ihoughis  to  provide  frjir  '(y%  back  and  "beffy, 
^hat  fhall  be  raifcd  up,  fo  fufftr  in  hell.  It  is  that  tOT):»t3t 
that  is  now  fwta!in)f,  lying  tongiic,  which  will  need  wattr 
to  cool  it,  in  eternal  flatncs.  'i'hefc  funic  feet,  that  now 
fianJ  in  the  way  of  finners,  and  carry  mctj  in  their  ungodly 
courfts,  fhall  (land  in  the  burning  lake.  A.i  lh^fei>ow  cove- 
tous ai)d  lafcivious  tya^  fliall  take  part  in  the  tiic  aad  (moke 
©f  the  pit. 

Thirdly,  HoW  Cii2  dead  (hall  be  raifeJ.  Th*  firre  Jhsus,' 
who  wus  cruciiitd  withcut  the  j^aic  of  Jcnifalem,  (haii  a^the 
lift  day,  to  the  conviQicn  of  all,  be  ditlarcd  both  Lord 
and  Christ  :  appearing  as  judge  of  the  world,  aiiendcd. 
v.'iih  his  iPighty  an3cls,ft  Thclf.  i.  7.  11-  (hall  dcfccnd  frofti 
heaven  with  a  llioju,  with  the  voice  of  the  arch-angel,  and 
with  the  tri'.mp  of  God,  ;  1  hclf.  iv.  16.  The  trumpet 
Ihall  found,  and  ilic  dead  fhall  be  raifcd,  and  thcfe  who  arc 
ali.vc,  changed,  1  Ccr.  xv.^a.  "Whether  this  fliout,  v:^icc, 
alid  iriiinpti,  do  dcnoie  fciJie  audible  voice,  orpnly  the  work- 
Ibes  of  divine  pov;er,  for  the  railing  of  the  dead,  and  other 
awful  purpolcs  cf  that  day,  though  the  ioT\x\zT  fcems  proba- 
ble, I  «vill  not  pofnivcly  determine.  There  is. no  (jucllicn 
hit  ihii  coiling  oF  »7jc  Judge  ol  the  %'orld  will  be  in  greater: 
jiiij.ily  and  tefror,  than  we  can  coRtc  ve  ;  yet  thai  awful 
^.nifur,  »t>;«jeOv  and  fUte,  which  was  difplaycd  at  the  giv- 
ih/ tif  il'.e  law,  viz.  thunders  hcaid,  ligntnin>;s  and  a  thrck 
d<nni  tipoB  ihc  mount  fecn  ;  the  Ljkd  dcfccnding  i»ffire,' 
1«  fMount  qjakin:^  grcaflv,  and  the  voice  of  thcttuoi- 
inf^  louder,  and  louder,  Exod.  >;ix.  16,  18,  Mj.  may 
^j  bccomiu;;  thought  of  it.  Ilo^^evcr,  the  founrf 
ijt  fl)all  be  heard  all    the  world   over  ;   jl   fliall 

,.u  ..  .V (.Icp'Jis  of  ihc  fiJ,  and   ir.to    the    bjv/els    of  the 

earth.  Alibis  loud  al.uu),  bonr?  flull  coihe  together,  b  r^c 
to  his  boi;e  ;  the  Icatfcrcd  dull  of  all  the  dead  flull  be  p  •'> 
c.-jd  lo^ethsr,  dull  lo  hU  dufl;  neilhci  fhuU  one  ihmlta; 


the  Refurre^ion.  2gt 

fer,  i)iey  fliill  ts^lk.  every  one  in  his  path  ;  and  meeting  to- 
fecther  again,  fliall  make  up  that  veiy  fame  body, which  crum- 
bled into  dud  in  ihe  grave.  And  at  the  fame  alarming  voice, 
{hall  ever/ foul  come  again  into  its  own  body,  never  more  to 
be  feparated.  .  The  dead  can  ftay.no  longer  ia  their  graves, 
but  mud  bid  an  eternal  farewcl  to  their  long  homes  :  Thcv 
l)cac  his  voice,  tnd  mtifl  come  forth,  and  receive  their  liual 
fentence. 

Now,  as  there  is  a  great  difference  betwixt  the  godly  and 
the  wicked  in  ihcir  life,  and  in  llicir  death  ',  fo  wirll  there  be 
aifo  in  their  refurrc6tIon. 

The  ^odly  flial!  be  raifcd  up  out  of  their  graves,  by  virtue 
of  the  Spirit  of  Ch  R  J  ST,  (he  blcflcd  bond  of  meir  union 
with  hi«i,  Rom.  viii.  1 1.  He  that  ra.ifcd  up  Chrifi  from  tki 
^edd,JkaU  alfo  qukkeii your  mertdl  bodres,  t)'  his  Spirit  that 
ka'ciUlk  in  you.  jiisus  Christ  arofe  froni  the  dead,  as  the 
£rft-fruits  of  thcrn  that  flept,  I  Cor.  xv.  20.  So  they  that 
^re  Christ',  fhall  follow  at  his  coming,  ver.  23.  Themyf- 
tical  Head  having  got  above  the  waters  of  deaih,  he  cannot 
Bur  bring  foith  the  members  after  bim,  in  due  time, 
.  They  {hall  come  forth  wiih  inexprcffiblc  joy  ;  for  then 
fhill  that  pafiJ?e  of  fcripturc,  which,  ift  its  immediate  fcope 
rcfpeSed  the  13-ibylonifii  captivity,  be  fully  accpmplifhcd  in 
Its  extenfive  fpiritual  view,  Ifa.  xxvi.  (9.  Azvate  and  png^ye 
that  dwell  in  the  duf..  As  a  bride,  adorned  for  her  huiband, 
goes  forth  of  her  b-d-chambcr  unto  the  marriage  ;  fo  {hall 
tpe  faints  go  forth  of  their  graves,  unto  the  marriage  of  the 
Lamb.  Jofcph  had  a  joyful  out-going  from  the  prifon,  Dan- 
iel from  the  lion's  den,  and  Jonah  fro  n  the  whale's  belly  "; 
yet  thofe  arc  but  faint  reprefcntations  of  the  faints  out-:^o;ag 
from  the  grave  at  the  refurreftioc.  Then  {lull  they  fing  the 
fpng  of  Mofes  and  of  the  Lamb,  in  higheft  Urains  ;  death' be- 
ing quite  fwalloved  up  in  viftory.  They  bad,  while  in  this 
life,  fometimes  fung,  by  faiih,  the  triumpjiant  fong  over 
death  and  ihc  grave,  0  deaths  tuhcrc  is  thy  Ji'ng  f  0  gran^ 
Zffkere  is  thy  vi6lory  ?  1  Cor.  xv.  55.  But  when  they  fing  the 
i^voit^  from  (ight  and  feofe  ;  the  black  band  of  doubts  and 
fears,  which  freqaenily  diOurbed  tbem,  and  difquicted  their 
Hiinds,-is  forever  cafHiercd. 

>.tay  vre  not  firppofe  the  foul  and  body  of  every  faint,  as  in 
^utual  embraces,  to  rejoice  in  each  other,  z.nd,  triuraph  in 
t'aeir  happy  meeting  again  ?  Aad  may  roc  one  imagine  the 
»uJy  to  add  re  fs  the  foul  thas  ?  '*  O  my  foul,  havi  we  got 
t'jgcther  again,  after  fo  long  a  foparaiion  i  jirt  thou  corrc. 
t>3ck  into  thine  old  habitation,  never  more  to  ren'ovc  !  O 
joyful  meeting  !  how  unlike  is  our  prefent  (late  to  what  our 
cafs  was,  whcQ  a  fcpariition  was  ncade  bUwiKt  us  at  d^ath  I 
T 


-^•j^    '  The  Nature  of 

row  is  our  mourning  turned  into  joy  ;  the  light  and  gladoels 
fomctimcs  fovn,  arc  now  fprung  up,  and  there   is   perpetual 
fprir:g  in  Iinmanuil's  land.     15lefled  be  thd  day.  in    which   I 
was  united  to  thee,  whprc  chief  care  was  to  get  On  rist    in 
us  the  hope  of  ftlory,  and  to  make  mi  a  temple  for  his  Holy 
Spirit.     O  blcilcd  foui,  which,  in  the  time  of  out  pilgrrraagc, 
kept  thine  eye    on  the  Jand  afar  off,   but  now  near  at  hand  ! 
liiou  tookeft  inc  up  into  fecrrt  places,   and    there  madll   ra* 
bo\*'  thcle  knees  before  the  Lord,  that  1'  might'b-ar  a  part 
in  our  humiliations  before  him  ;  and  now  i$  the  due  time,  and 
I  am  lifted  up.       Thou  ^idll  employ  this  tongue,  in  coiifcf- 
fions,  ptiitioiis  and  rh<!nkfgivings,  \/hich    henceforth   (hall  be 
employed  in  piaifing  for  evermore.  Thou  madil  thcfe(force- 
tlmci)  weeping  eyes  fo^v  that   feed  of    tears,    whfch   is   now 
fprung  up  in  joy  that  Ihall  ne"«r  endl     t  W2S    happily    beat 
down  by  thee,  and  kept  iii  fubj^tlion  ;    while  others  pamper- 
ed their  flefli,  and  made  their  bVllics  their  gods,  to  their  own 
deftrudion  :  and,  now  I  gloiiouUy  arife,  to  take  my  place  in 
the  manfions  of  glory,  whiifl  they  arc  dragged    out  ♦jf    their 
graves,  to  be  caft  into  fiery  !L»;nes;       Now,    my    foul,    tho.» 
ilialt  complain  no  more  of  a  llcJc  and  pained  body,  thou  (halt 
be  no  more  clogged  with  weak- and  wrarv  Hefli  ;  I  Iliall  now 
hold  pace  wirh  thee  in  the  praifcsof  our  God  forever  more. "^ 
And  may  not  the  foul  fav  ?    "  O  happy  day  in  which    I    re- 
turn to  dwell  in  that  blcffed  body,  which  was,  and  is,  and  will' 
be  forever  a  fticmber  of  Christ^  a  tcmpVc   of  the  Holy 
Spirit  !   now  iliall  I  he  eternally  knit  to  thee  j  the  filver  cord' 
fliall  never  be  loofed  more  ;    death  (hall  never  make  another 
reparation  betwixt  us.-    Arife  then,  my  body,    and  come  a- 
way  J  and  let  thefe  eyes,  which  fervcd  to  weep  over  my  U-ns, 
behold  now  rith  joy,  tl>c  face  of  our   glorious    Redeemer  ; 
JLo  !  this  is  our  Go i>,  and  we  have  waited    for    him»       Let 
ihcfc  ears»  which  fervcd  to  hear  the  word  of  l:fe,  in  the  tcm' 
pi?  below,  come  now  and  hear  thfc  hallelujahs  in  the  temple 
above.       Lettbcfe  feet,  that  carried  me  to  the  congregation 
of  faints  ot>  earth,  take  ihcir    place    now    among   thcfc    who 
iland  by.     And  let   that  tongue,    <^hich    confclfed    Christ 
before  men,  and  ufed  to  b£  (lill  dropping    fomcthing   to   hit 
commen'dation,join  the  choir  of  the  upper  liouic  in  his  praifes 
lor  evermore.     Thou  11: tit  faft  no  more,  but  keep    an   ever* 
Idfting  feafl  ;   thou  ftalt  weep    no    mor?,    neither    Tnall  thy 
countenance  be  overclcadcd  ;  but  thou  (halt  fhinc  forever,  as 
a  ftar  in  the  Hrmaitient.     Wc  took  part  loi^ether  in  the  fight, 
come  now,  let  us  go  together  to  receive  and  wear  the  crown." 
But,  on  the  other  hand,  the  wicked  Oull  be    raifcd  by   the 
bower  of  Christ,  as  a jiiil  Judged   who    is    to   render  veo- 
^aucc  to  his  eacmies.      The  faioe  divine  powc;  which  (huC 


tk^  Rcjurrtciion,  293 

ijp  their  fou!s  in  fell,  and  kept  their  bodies  la  a  grave,  as  ia 
■a  prifon,  fhall  bring  them  fonh,  that  foul  and  body  to.jtihcr 
:.iay  receive  the  dreadful  fentence  of  eternal  (limRaUori,  aod 
te  (hut  up  toRelher  in  the  prifon  of  hell  !  .      , 

They  Ihall  come  forth  of  their  graves,  wiiH  unfpcdkable 
horror  and  conPiCrnation.  They  (hdl!  bs  dragged  forth  a»  To 
many  malcfadors  out  of  a  dungeon,  to  be  ted  to  execution  ; 
crying  to  the  mountains  and  to  the  rocks,  to  fall  on  iheai, 
and  hide  them  from  the  face  of  the  Lamb.  Fearful  was  ihc 
cry  in  E^ypr,  that  night  the  deftroving  angel  wert  thrcugn, 
and  flew  their  fird'-born.  Dreadful  wcre'thc  fMna's,  at  ihe 
earth  openin;?  her  mouth,  and  r*allowiaj  up  Difhan  and  A- 
blram,  and  all  that  appert'ciined  to  then.'  What  hideous 
crying  then  muR  there  be, when  at  the  fouad  of  the  laft  trum- 
pet, the  earth  and  fea  {hall  open  their  roouihs,  and  call  fortK 
Bil  I  he  wicked  world,  delivering  them  up  to  the  dreadful 
Judge  ?  How  will  thev  cry,  roar,  artd  tear  themfe!ves  !  how 
will  the  jovial  companions  weep  and  bowl,  and  curfe  onc-ar.- 
oiher !  how  will  the  earth  be  filled  with  their  doleful  fllrieks 
and  lamentations,  while  they  are  pulled  out  like  fhecp  for 
the  flaughier  ?  They  who,  while  they  lived  in  the  w^orld, 
were  profane  dcbiuchces,  covetous,  worldlings,  or  formal 
hypocrites,  (hJl  then,  in  anguifh"  of  mind,  wriog  their  hands, 
beat  their  breads,  and  bitterly  lament  their  cafe  ;  rearing 
forth  their  complaints,  andcallingthemfelvcs  beads,  fools  and 
mad-men,  for  havin;i  afted  fo  mad  a  part  in  ibi*  fife,  and  not 
hiving  believed  what  they  then  fee  ! 

They  were  driven  av>av  in  their  vrickednefs  at  death  ;  and 
now  all  their  fins  rife  with  them,  and  like  fo  many  fcrpents^ 
twid  themfelvcs  about  their  wretched  fouls,  and  bodies  too, 
which  have  now  a  frightful  meeting  after  a  long  reparation. 

Then  wc  may  fuppofe  the  mifcrablc  body  thas  to  accoft 
tlic  foul  :  '■^  Ha^  thou  again  found  me,  O  mine  c'n^my,  rny 
worft  enemy  !  favage  foul  !  more  cruel  than  a  ihciifmd  ty- 
gers !  Curled  be  the  day  that  ever  we  niet  !  O  that  I  had 
remained  a  lifclcfs  lamp,  rotten  in  :he  belly  of  my  mother  : 
and  b»d  never  received  fenfe,  life,  nor  motion.  O  that  I  had 
father  been  the  body  of  a  toad  or  ferprnt,  than  ihy  bodv  ;  int 
then  I  had  lain  ftill,  and  bad  not  fecn  this  terrible  day  i  If  f 
behoved  to  be  thine,  O' that  I  bad  bceil  thv  afs,  or  one  cf 
thy  dogs,  rather  than  thy  body;  for  then  woaldil  thou  have 
£aken  more  true  care  of  me,  than  thou  dicitt.  O  cruel  kind- 
ntfs  !  haft  thou  thus  hag?td  me  to  death,  thus  nouri'hed  mc^ 
to  the  fliughtcr  ?  Is  thii  the  cfFc£l  of  thy  tcnierncrs  for  mc  ? 
I?  this  what  I  am  to  reap  of  (hy  piinsan'd  concern  about  rne  ? 
What  do  riches  and  pieafure  avail  now,  when  this  fea-f-^ 
^•""'k-.  u'-riT  -:i  c.Tirf .  of  v.h-ch  thou  hiUa  Lir  warning  ?  O  c-u- 


294  Tiic  Nature  of 

el  gravs»  xvhy  dicifl  ibou  not  clofe  thy  mouth  upon  me  fo» 
ever  ?  Why  rfidfl  thou  not  bold  faft  thy  prirorcr  i  Wbv  baft 
thou  n>akcn  mc  oat.  while  1  lay  dill,  ainri  was  at  reft  ?  Carfcd 
fcul,  wh'crtrr©fc  didft  thou  net  abide  in  thy  place,  vtrrapt  ujv 
in  flames  of  fife  ?  Wherefore  art  thou  cotr.c  back  to  take  mc 
alfo  down  to  the  bars  of  the  pit  ?  Thou  madft  mc  an  inftra- 
inent  of  uarighicoufiiers,  and  now  I  rr.ufl  be  thrown  into  the 
lire  I  This  tong'jv  was  by  thee  ennployed  in  mbcking  at  re- 
ligion, cun1n?,  fwcarmg,  lying,  b?ckbiiing,  and  boafiing  ; 
and  with-hcid  frorrr  glcnfyjrg  Gdo  ;  and  r;ow  it  irufl  not 
have  fo  much  ai  a  drop  of  water  to  cool  it  ia  the  fiamci. 
Thou  didft  withdraw  mine  e.irs  from  hearing  the  fermons 
which  gave  warfiiiig  of  :hi$  div.  Thou  foundcil  ways  and' 
means  to  {{op  rhcm  ffotn'  atJcnding  to  fcafonable  exhortations, 
3<^imonition$  ai.d  reproofs:  I?Jt  why  didil  thou  not  flop  them 
from  hearing  tbc  found  of  this  dreadful  trumpet  ?  Why  doft' 
ihou  not  nov/  rcv(j  and  fly  away  oa  the  wings  of  ima^^ioationf 
thereby,  as  it  ^vcrc,  traiifporiing  me,  during  thcfc  fiigbtfui 
tranfatiions,  as  ihou  v/j5  wont  to  do,  when  I  was  fci  down  at 
fcrmoos,  comraunion;,  prsye's,  and  Qodly  conferences  ;  that 
I  mi^ht  now  hivr  as  little  fcnfe  of  the  one,  as  I  forir.erly  had 
of  the  other  ?  Jiut  ah  !  I  mufl  burn  forever,  for  thy  love  to 
thy  lufts,  ihy  proiarMiy,  thy  fciif'>ality,  thy  unbelief  zni\xj' 
pocrify  1" 

But  may  not  the  ff>ui  arifwer;  "Wretched  and  vile  car- 
cafe,  am  I  now  driven  back  into  thfe  !  O  that  thou  hadft 
lain  forever  rotfinij  in  thy  grave  I  Had  I  not  torment  enough 
before  ?  Mud  I  be  knit  to  thee  again,  that,  b'eing  joined  to- 
gether, as  two  dry  (licks  for  the  fire,  the  wrath  o?  God-  may 
the  more  keenly  burn  us  up  ?  It  v/a$  by  caring  for  you,  I  loll 
myfelf.  It  was  yourback  zr.d  your  lielly,  and  the  gratifying 
of  your  fenfcs,  which  luined  mrr.  How  often  was  I  enlaar- 
rd  by  your  ca«  ?  How  often  betrayed  by  you^r  eyes  ?  It  wa» 
to  fpare  ycr,  that  I  neglet^.id  fo  meny  prccirus  opportunitic* 
of  making  peace  with  Goo,  loitered  away  S.ibhaiha,  lived  ia 
the  negkct  of  prayer,  went  to  the  hnufe  of  mirth,  ruber  than 
to  the  houfe  of  mourning;  and  that  Ichitf.'d  to  dcnyCw  r  i  st, 
and  forfake  bis  cauVe  and  it'lerefls  in  the  world  ;  and  fo  ara 
fallen  a  focriScc  to  your  curfed  eafc.  Vv'^hcn  at  any  time  my 
onfcicrce  began  to  awake,  and  I  was  fcfting  myfclf  to  t^ink 
of  ray  fins,  and  the  mi fciv  1  have  felt  Cncc  we  parted,  and 
now  feel  ;  it  was  you  thai  diverted  me  from  thefc  thoughts, 
and  drew  me  oH'  to  make  provifion  for  thee,  O  wretched  flofb. 
By  your  filken  cords  of  rlefh'y  lufls  I  was  drawn  to  dcAcudion 
over  the  belly  of  wy  light  and  confcirncc  ;  but  now  they  are 
turned  into  iron  chains,  with  which  I  am  to  be  held  under 
vt^th  for  ever  more.     Ah,  wretched  profits  ■  ah  curftd  plfi*' 


the  Refurre^lion,  s^5 

Turcs  !  for  Vfhict  I  mud  lie  forever  ia  utter  darkneTs."  But 
no  complaints  will  then  avail.  O  that  men  were  wire,  that 
they  underftood  this,  that  they  v/ouldccniidcr  iheir  I.-»ticr  end  ! 
Aj  to  the  Qualities  .v/ith  which  the  bodies  of  the  faints 
ftiU  be  endowed  at  the  rcfurreaion,  the  Apollle  tells  us,  they 
(hall  be  raifed  incorrupiible,  glorious,  poweifui,  andfplritual, 
1  Cor.  XV.  4a,  43,  44.  /t  is  [own  in  carTvpticn,  it  is  raiftd  in 

■inrormption.  It  isjczon  in  difioncur^  it  is  mifed  in  ghry.  It 
isfozon  in  wea'mejs,  it  is  raijed  in  powc^.    J:  isJbwH  a  nciuni 

ifody^  it  is  raij-^d  a  J'piritual  uody. 

Fir/l^Tht  bodies  of  the  Caliiis  fi:3llfce,Talfed  incorruptible. 
They  are  now.   as  the  bodies  of  others,    a  very  mafs  of  cor- 

.riiption,  fall  ot  tbc  feeds  of  difcafcE  atid   draJh  ;     and    when 

/dead,  become  fo  naufeou",  cysn  to  their  dcared. friends,  that 
they  muft  be  buried  out  of  their  lioht,  in  a  grave,  there  to 
rot,  2nd  be  ccr.fumrd  :  yea,  loathlorre  fores  and  dilcafts, 
make  fomc  of  them  very  uniightly,  even  while  alive.  But, 
at  the  refurrefton,  they  leave  sll  the  feeds  of  corruption  be- 

,hind  them,  in  the  grave;  and  riTe  icccrruptlble,  iricapable  of 
the  leaft  indirpoHtion,  (ickccfs,  or  fore,  ^ind  much  more  of 
dying.  External  violences,  and  inward  caufes  of  pain,  fhal! 
for  ever  ceafe  ;  they  fti.ill  feel  it  no  oioie  ;  yea,  ihey  fhali 
have  an  cverlafting  youth  and. vigour,  brin;5-no  more  fubjt^l 
to  the  decays  which  age  prodi^ced  in  this  hfc. 

5^fo«^/v,They  {hall  be  glovions  bodies  ;  not  only  beautiful, 
comely;  and    well-proportioned,    bet    fiill    of  fplendor    and 

-briehtnefs.  The  moft  beautiful  face,  and  beft  proportioned 
body,  that  now  appears  in  the  world,  is  not  to  be  named,  ia 
comparifpn  with  the  body  of  the  meaneft  faint  at  the  refur- 
rettion  ;  for  then  ihsll  the  righteous  Qiine  forth  as  the  fun. 
Mat.  xiii.  43.  If  there  was  a  dazzling  gior)'  on  Mofcs'  face, 
when  he  came  down  from  the  mount  ;  ar.d  if  Stephen's  face 
was  as  it  had  been  the  face  of  an  angel,  when  he  flood  before 
the  council  ;  how  much  more  (hall  the  faces  of  the  faints  be 
-fceautified  and  glorious,  full  of  (weet  agreeable  majedvjWheA 
they  have. put  oif  all  corruption  and  fl.ine  as  the  fun  ?  But 
pbferve,  this  beauty  of  the  faints,  is  not  redrifted  to  their 
faces;  but  diffufcs  itfelf  throuch  thsir  whole  bodies:  For 
the  whole  body  is  raifed  in  glQry,  and  C'.all  be  fafhioneti 
like  unto  their  Lord  and  Savicur*s  glorious  body;  in 
whofe  transfiguration  not  only  did  his  face  fliine  as   the  fun, 

but  alfo  his  raiment  was  white  as  the  light.  Mat-  xvii.  £, 

Whatever  defe£is,  or  deformities,  the  bodies  of  the  faints 
had,  when  laid  in  the  grave,  occafioned  by  accidents  in  life, 
or  aiifing  from  fecret  caufes  in  their  foranation  in  the  womb^ 
they  Ihall  rife  out  of  the  grave  free  of  all  t^efe.  But  fap> 
fofe  tfee  marks  of  the  Lord  Jesujs,  the  fears  or   prints  of 


•2c,G         The  Qualities  of  the  raifed 

the  wounds  and  brutfcs  fomc  of  the  fainti  Tcccived  while  90 
earth,  for  his  fake,  Oioiild  remain  in  tbrir  bodies  after  tlje 
refurrcajon  ;  like  as  the  print  of  the  nails  remained  in  the 
Lord  Jesus' body,  after  his  refurrcOion  ;  jhcle  mark* 
viH  rather  be  badges  of  diflin£lioo,  and  add  to  ihcir  glory, 
than  detraftfroin  their  beauty.  But  howfocvcr  that  be,  furc- 
Jy  Ifaic's  eyes  lliall  not  then  be  dim.  nor  will  Jacob  halt; 
Leah  ihall  not  be  tender-eyed,  nor  McphiboDicih  lame  o\  hit 
legs.  For  as  the  goldfaii'ih  melts  down  the  old  crazy  velfcl, 
and  cafls  it  over  again  into  a  new  mould,  bringing  it  forth 
with  a  ne\^luftte  ;  fo  fhall  the  vile  body  which  lay  di{rolvc4 
in  the  grave,  come  forth  at  the  rcfurreclion  in  pcrfcft  beauty 
and  comely  ptopcrrioo. 

Thirdly,  They  {Jiall  be  powerful  and  flrong  bodies.  The 
ilrongcft  men  on  earth,  being  frail  and  mortal,  may  juftly  he 
reckoned  weak  and  feeble  ;  in  reg?,rd  their  Orensth,  howfo- 
cver  great,  is  quickly  worn  out  and  confumed.  Many  of  the 
faints,  npw,  have  bodies  weaker  than  others  ;  but  the  fecbjc 
among  them,  to  allude  to  Zech.  xii.  8.  ai  that  day,  (hall  be 
as  David  ;  and  the  houfc  of  David  (hajl  be  as  CJod.  A  grave 
<livine  fays,  That  one  fhall  be  (Irongcr  at  the  refur region, 
than  aa  hundred,  yea,  thnn  thoufaods  are  now.  Ccitainly 
great, and  vafily  gTeat,mu(l  the  ftrcngth  of  glorihcd  bodies*bc, 
feeing  they  (hall  bear  up  under  an  exceeding  and  clcrnal 
weight  of  glorv.  The  rnoria'  body  is  not  at  all  adapted  to 
fuch  a  (^ate.  Do  tranfportspf  joyoccafion  death,  as  well  ^s 
excclT.ve  grief  does  ?  And  can  it  bear  up  under  &  weight  of 
glory  ?  Can  it  fubri(l  in  union  wi;h  a  foul  filled  with  heaven's 
raptures  ?  Surely  no.  The  mortal  body  would  (ink  lujdcr 
that  load,  and  fuch  a  fill  would  ma}<.e  the  earthen  pitcher  to 
fly  all  in  pieces.  The  Scripture  has  plainly  told  us,  That 
llcfh  and  blood  fnaniely,  in  their  prefent  frail  Rate,  though 
it  were  the  flc(h  and  blood  of  a  giant)  cannot  inherit  the  king- 
dom of  Go  p,  1  Cor.  XV.  50.  How  Orong  mnft  the  bodiiy 
eyes  be,  which,  to  the  foul's  eternal  comfort,  (hill  behold  the 
dazzling  glory  and  fplendor  of  the  new  Jcrufalem  ;  and  ftcd- 
fadly  look  at  the  tranfcendcni  glory  and  brightncfs  of  the 
man  Christ;  the  Lamb,  who  is  the  light  of  that  city,  the 
inhabitants  whereof  (hall  Ihinc  as  the  fun  ?  I'he  Lord  of 
heaven  doth  now,  in  mercy, hold  bsck  the  face  of  bis  throne, 
and  'pieaceth  his  tlowd  upon  it,  that  mortals  may  n«t  be  con- 
founded with  the  rays  of  glory,  which  (bine  forth  from  it, 
Job  xxvi.  9.  But  then  the  vail  (hall'be  removed,  and  ihey 
made  able  to  behold  it,  to  their  unfpeakable  joy.  How  flrong 
muft  their  bodies  be,  who  (hall  not  reft  night  nor  day  ;  but 
|jc,  without  intermifHon,  for  ever  employed  in  the  heavenly 
temple,  in  fingipg  and  pioflaiming  the  praifcs  of  God,  wirh- 


Bcdies  of  the  Saints.  297 

ouVweanBefs,  which  is  a  weaknefs  incident  to  tbc  (rail  mor- 
tal, but  incompetent  to  the  glorified  body  ! 

LafJy,  Thsy  ftiall  be  ipiriinal  bodies.  Not  that  tbcy  fliall 
be  changed  into  fpirits  ;  but  they  Piall  be  fpirit.ual.in  Tefpeft 
of  their  fpirit-like  cjuallties  and  endowments.  The  body  {hall 
be  abrolutely.fubfervieni  to  the  fo'il,  fubjeft  to  it,  and  influ- 
enced by  it ;  and  therefore,  no  mere  a  .clog  tc  its  a61ivity, 
nor  the  animal  appetites  2  fnare  to  it.  There  will  b?  no  need 
to  beat  it  down,  nor  to  drag  it  to  the  fcrvice  cf  God.  The 
foul,  in  this  life,  is  fo  much  influenced  by  the  body,  that,  ia 
Scripture-f}yle,  it  is  faid  to  be  carnal  :  but  then,  the  body 
,&all  be  fpiritual,  readily  ferving  the  foul  in  the  bufinefs  of 
bcaven  ;  and  in  that  only,  as  ifat  had  no  more  relation  to' 
earth  than  a  fpirit.  It  will  have  no  further  need  of  the  now 
neccfTary  fupporis  of  life,  namely,  food  ard  raiment,  and  the 
l^ke  :  They  fiiail  Lunger  lix)  morc^iicilKn-  thirj}  cny  more,  Rey* 
vii,  >,6.  For  in  the  refurnclion,  thty  veitker  many,  nor  are 
given  in  marriage  ;  but  are  as  the  ariz^is^f  God  in  heaven. — 
Then  fhall  the  1  tints  be  flrong  without  meat  or  drink  ;  warm 
without  cloaUis  ;  ever  in  perfeft  health,  witjiout  medicines  ; 
and  ever  frefh  and  vigofotis,  though  they  fball  never  fleep, 
but  ferve  hia  night  ardday  in  bis  temple, "Rev.  vii.  15.  They 
will  need  none  cf  thefe  things,  more  than  fpirits  do.  They 
will  be  nimble  and  aQive,  as  fpirits,  and  of  ^  moft  refined 
conftitution.  The  body,  that  is  now  lumpifli  end  heaw, 
Ihall  then  be  irofl  fprighily.  No  ltich,th»r\(y  as  mel.ancholy 
&iall  be  found,  to  make  the  heart  heavy,  and  the  fpirits  flag 
and  fink.  Where  the  carcafe  is,  there  fhall  tl^e  faints,  as  fo 
xnany  eagles,  be  gathered  together.  J  &all  not  further  dip 
into  this  matter,  the  day  will  declare  it.    ' 

As  to  the  qualities  of  the  bodies  of  tbe  wicked,  at  the  re- 
furreftion,  T  find  the  ijcripture  fpeaks  bat  little  of  them. 
V/hatevcr  they  may  need,  they  fhall  riot  get  a  drop  of  water  to 
-cool  their  tongues, .Luke  xv'r.  24,  gr.  \ybatever  maybe  faid 
of  their  weaknefs,  it  is  certain  they  will  be  continued  forever 
in  life;  that  they  may  be  ever  dying;  they  fhallbear  up,how- 
ibever  unwillingly,  under  the  load  of  Cod's  wrath,  and  fhall 
not  faint  away  under  it :  Thefmoak  of  their  torment  ajcendeth  up 
forever  and  ever.  A7id  they  hav:  no  reft  4ay  nor  ni^ht.  Surely 
they  (hall  not  partake  of  the  glory  and  beauty  of  the  faints  : 
All  their  glory  dies  wjth  them,  and  fhall  never  rife  again. — 
Daniel  tells  us,  they  fhall  awake  to  fhaihc,  and  everlafting 
contempt,  Chap.  xii.  9.  Shame  follows  fin,  as  the  fhadow 
followeth  the  body  ;  but  the  wicked,  in  this  v/orld,  walk  in 
the  dark,  and  often  under  a  difguife;  neverthelefs,  when  tbe 
Judge  comes,  in  flaming  fire,  at  the  lafl  day,  they  will  be 
fcr^u^htto  thcl  ight  j  their  mafl;  will  be  taken  off^  and  the 


598  Comfort  to  the  People  of  God. 

fhame  of  ihcir  nakcdnefs  will  clearly  appear  to  thcmfely^ 
and  others,  and  fill  their  faces  vith  confufioh.  Their  (hame 
vrill  be  too  deep  for  bluOies ;  for  all  faces  (hall  gather  black- 
nefs,  at  that  day,  when  they  fhall  go  forth  of  their  grave*,  as 
nialefa6lors  out  of  iheir  Jirifons,  to  execution  ;  for  thciir  rc- 
furrcction  is  the  refurreflion  of  damnation.  The  grcateft 
beauties,  who  now  pride  themfclycs  in  their  eomcliiiefs  of 
body,  not  regarding  the^r  deformed  fouls,  will  then  ^V^^ 
vritbghaniy  coui:tcnanceS,a  grim  and  death-like  vifa^e.  1'heir 
looks  will  be  frightful  ;  and  they  will  be  horrible  Ipet^acles, 
coming  forth  of  their  graves '-'ce  infernal  furies  out  of  the 
jjit.  They  fhall  rife  alfo  to  cverlafling  contempt.  Tbey  (hall 
then  be  the  mofl  contemptible  creatures,  filled  with  conteitipt 
from  Gon,as  vclfels  of  mCionour,  whatever  honourable  nfes 
they  have  been  employed  tb,  in  this  world  ;  and  hlled  alfo 
vAih  contempt  from  iccn.  They  will  be  mol\  dcfpicablc  iri 
the  eyes  of  the  faints, even  of  thofc  faints  who  gave  them  hon- 
our here,  either  for  their  high  ftation,  the  gifts  of  God  iri 
them,  or  becaufe  they  were  of  the  fame  human  nature  witH 
thcmfcivei.  But  then  fiiail  their  bodies  be  as  fo  many  loih- 
fome  carcafcs,  which  they  fnall  go'forth  and  look  Hpon  with 
abhorrence  ;  yea,  they  fhall  be  an  abhorrinj?  unto  all  flefh, 
Jfa.  Ixvi.  2^.  1  he  '.vcrd  licre  rendered  an  abhoriiu^,  i$  the 
fame  which  in  the  other  text  is  rendered  contempt  j  and  Ifaiifi 
and  Daniel  point  at  one  and  the  fame  thing,  namely,  the  loth- 
fomenefs  of  the  wicked  at  the  refiifreflion.  They  will  bc 
Joihfome  in  the  eyes  of  cne  another.  7  be  unclean  wretches 
were  never  fo  lovely  to  each  other,  as  then  they  will  be  loth- 
fomc  ;  dear  companions  in  fin  will  then  Ke  an  abhorring,  eacH 
one  to  his  fellow  ;  and  the  wicked,  great  artd  honourable 
men,  fhall  be  no  more  regarded  |>y  their  wicked  fubjeQs,thcir 
fervants,  their  paves,  than  the  miie  in  the  ftreets. 

Use  I.  Of  comfort  to  the  pecpjcof  God.  The  dofliine 
of  the  refurreftion  is  a  Ipring  of  confolation  and  joy  unto  you. 
Think  on  it,  O  believers,  when  ye  arc  in  the  houfc  of  mourn- 
ing, for  the  lofs  of  your  godly  rchtiotis  or  friends,  that^  yc 
forrow  not,  even  as  others  which  have  no  hope  ;  for  yc  will 
meet  again,  j  Thcff.  iv.  13,  14.  They  are  bat  lain  down,  to 
refl  in  their  beds  for  a  little  while;  Ifa.  Nil.  2.  but  in  the 
rnorning  of  the  rcfurrcfiion  they  will  awake  again,  and  comt 
forth  out  of  their  graves.  The  vefTcl  of  honour  was  but 
roarfc,  it  had  much  alloy  of  bafe  metal  in  it  ;  it  was  too 
weak,  too  dim  and  inglortoiis,  for  the  upper  houfc,  whatever 
luftre  It  had  in  the  lower  one.  It  was  crackt,  it  was  pollut- 
ed ;  and  therefore  it  behoved  to  bc  melted  down,  that  it  may 
be  refined  and  Pafhioned  more  gloiioufly.  l^o  but  wait  a 
while,  and  you  Ihall  fee  it  come  forth  out  of  ihs   furnice  of 


Comfort  to  the  People  of  God,         299 

;partb,  V)'ing  with  the  flars  m  brlghtncls;,  nay,  as  tlie  fua 
>hcn  he  ^octh  forth  in  his  inighi.  Have  you  laid  your  in- 
font  children  in  the  grave  ?  You  will  (ce  them  again.  Your 
.God  calls  hirarclf  the  Gob  of  your  feed,  which,  according 
io  our  vSaviour's  expofiiion,  fecures  the  glorious  refurreclioa 
of  the  body.  Wherefore  let  :he  covenant  ybii  embraced  for 
Tourfclf  and  your  babes  now  in  ihc  dud,  comfort  your  hearts, 
in  the  joyful  expeftation,  that  by  virtue  thereof,  they  fiiaHbe 
raifcd  up  in  glory  ;  and  that, as  being  no  more  infants  of  days, 
but  brought  to  a  full  and  perfc6i  flature,  *$  is  j^enerally  fup- 
pofed.  Be  not  difcouraged  by  reafon  of  a  weak  and  dcVAy 
body  ;  there  is  a  day  cotning,  when  thou  fink  be  every  whit 
whole.  At  the' rcfurreQion,  Timothy  fh:\U  be  no  mere  lia- 
ble to  his  often  infiimities  ;  his  body,  that  was  ivea!;  ar.d  fick- 
Iv,  even  in  youth,  fhall  be  raifed  in  power  :  Lizanis  Oiall  bs 
whole S:  found,  his  body  being  raifcd  incorruptible.  And  al- 
VhoUgh  perbaps  thy  wcaknefs  will  not  allow  thee  now,  to  go 
one  furlong  to  meet  the  Lor  d  in  the  onblic  ordinances,  yet 
the  day  dometh,  '.vhcn  thy  budy  fhail  be  no  more  a  riog  to 
thee,  but  thou  (halt  meet  the  Lord  in  the  air,  i  Thcfl.  iv. 
17.  Jt  will  be  ^ith  the  faifjts  coming  up  from  the  ^^ravc-, 
as  with  the  Ilraelites,  when  ihey  caine  out  of  E^ypt,  pl.  cv. 
"07.  TAsrc  zvas  net  or^ejithle per/on  among-  t'liir  tnOes.  Kaft 
(hou  an  uhcomelv,  or  deformed  body  r  There  is  a  glory 
within,  which  will  then  fet  all  li^ht  without,  accoiding  to 
the  dcfire  of  thine  heart.  It  ftiall  rife  a  glorious,  beauiifal, 
Jiandfomc,  wcH-proporttored  body.  Its  uncomelinefs,  or  de» 
formities  may  go  with  it  to  the  grave,  ^ut  they  fhall  not  come 
back  with  it.  O  that  thefc  who  are  now  fo  defirous  to  be 
beautiful  and  handfom^,  would  not  be  too  hafty  to  effeft  it 
with  theiriocliCiand  finful  arts;  but  wait  and  fludy  the  he?- 
venly  art  of  beautifying  the  body,  by  endeavouring  now  to 
become  all  glorious  within,  with  the  graces  of  God's  Spirit  f 
ihis  would  at  length  make  them  ad^iirable  and  Cvcrlafilng 
beauties.  Thou  nnuil  indeed,  O  believer,  grapple  wittj 
death,  and  fhali  get  t"he  firft  fall;  but  thou  ftij^lt  rife  again, 
and  come  off  viftorious  at  laft.  Thou  mud  go  down  to  tha 
grave,  but  though  it  be  thy  long  home,  it  will  not  be  thins 
everlafting  home.  Thou  wilt  not  hear  the  voice  of  thy 
Tricnd*  there,  but  thou  (halt  hear  the  vo:cc  of  Christ 
there.  Thou  raayft  be  carried  thither  with  mourning,  but 
flia^lt  come  up  frbm  it  rejoicuig.  Thy  friends  indeed  will 
leave  thee  there,  but  thy  God  will  not.  What  Gon  faid 
to  Jacob  concerning  his  going  down  to  Egypt,  Gcn.xlvi.g,  4, 
he  fays  to  thee,  anent  thy  going  down  to  the  grave,  Ffar  not 
to  go  down — 1  luiUgo  down  zvtin  tkee, — and  /  willfunly  bring 
tktc  up  again,     O  folid  comfort  I  O  gloricui  hope  !  Whcrci' 


300     Terror  to  cdl  unrcgcneraU  Men* 

fore  comfort  yourfclvcs,  and  one  another  with  thc&  wonS$» 
J  Thcff.  iv.  18. 

Use  II.  Of  terror  to  all  uoregeneratc  men.  Vc  who  are 
yeiinyour  natural  flaic,  look,  at  this  piece  of  the  eternal 
flaie ;  and  confidcr  what  will  be  your  part  in  it,  if  ye  be 
not  in  time  brought  into  the  date  of  grace.  Think,  O  Cn- 
ner,  on  that  day,  when  Ctc  trumpet  (hall  found;  at  the  vofcc 
of  which,  the  bars  of  the  pit  (hall  be  broken  afunder,  the 
floors  of  the  grave  fhall  fly  open,  the  devouring  depths  of  the 
fca  (hall  throw  up  their  dead,  the  qarth  caft  forth  hers,  and 
dea:h  rvery-wherc,  iji  the  cxccff  qf  ^ftonifhmcr.t,  fliall  let 
no  its  pnfoners;  and  thy  wretch^  ifoul  and  body  (hall  be 
TC-unitcd,  to  A>e  iiftcd  before  the  tri'.>UTT)»l  of  Goi>.  Theji 
if  thou  hail  a  thoufand  worlds  at  thy  dilpofal,  thou  wouldft 
gladly  give  them  all  away,  upon  cofiduion  thou  mij5htcft  lie 
<iill  in  thy  grave,  with  the  hundrcth  part  of  that  calr^  where- 
with thou  ha{l  loHFictitres  lain  at  home,  on  the  Lord's  day; 
or,  if  that  cannot  be  obtained,  ihat  thou  mighteft  tc  but  a 
Xppftator  of  the  tranfaGions  of  that  day,  as  thou  haft  been 
at  fome  folema  occafiont,  end  rich  gofpel-fcafts;  or,  if  even 
<hat  is  not  to  be  purchaied,  that  a  mou retain  or  a  rock  might 
tnW  on  thee,  and  cover  thee  from  the  face  of  the  Lamb. 
i\h  !  how  are  men  bewitched,  thus  to  trifle  away  the  pitci- 
ous  tinit  of  lifc»  in,  almoft,  as  little  concern  about  death,  as 
if  they  were  like  the  beaUi  that  perifh ;  fome  will  be  telling 
where  their  cor pfe  mu(l  belaid,  w^jilc  yet  they  have  not  fc- 
jioufly  confided  v/hether  their  graves  (hall  be  their  beds, 
where  they  fhall  awake  with  joy  in  the  morning  of  the  rc- 
furreftion ;  or  their  prifoo^  out  of  which  they  fhall  be 
brought  to  receive  the  fearful  fentence.  Remember  now  is 
your  feed-lime,  and  as  ye  fow,  ye  fhall  reap.  God's  feed- 
time  betins  at  death  :  and  at  the  refurrc£\ion,  the  bodies  of 
the  wicked,  that  were  full  of  fins,  that  lie  down  with  them 
in  the  duil,  Job  xx.ii^fhall  fpring  up  again,  finful,  wretch- 
ed, and  vile.  Your  Wtdics,  which  are  now  inftruments  of 
fin,  the  Lord  will  lay  afidc  for  the  fire,  at  death,  and  bring 
them  forth  for  the  fire,  at  the  refurrcdlon.  That  body, which 
is  not  now  employed  in  God's  fervicJ:,  but  is  abufed  by  un- 
eleannefs  and  lafcivioufncfs.will  then  be  brought  forth  in  all 
its  vilcnefs,  thenceforth  to  lodge  with  uncjean  fpirits.  The 
body  of  the  drunkard  fhall  then  dagger  by  reafcTi  of  the  wine 
of  the  wrath  of  God,  poured  out  to  him,  and  poured  into 
him,  without  mixture.  Thefe  who  now  pleafe  themfelves 
in  their  revellings,  will  reel  toaod  fro  at  another  rate;  when, 
inftead  of  their  fongs  and  muGc,  they  fhall  hear  the  (ouiid  of 
the  laft  trumpet.  Many  toil  their  bodies  for  worldly  gain, 
*A'ho  will  be  loih  to  diflrcfi  them  for  the  bcoefit  of  their  fou]l>; 


Terror  to  all  unr eg entr ate  Men.      301 

by  labour  unreafonably  hard, they  will  quite  disfit  themfelves 
for  the  fervice  of  Gon  ;  and  when  they  have  done,  will  rec- 
kon it  a  very  good  reafon  for  fhifting  duty,  that  tlH^  are  al- 
ready tired  out  with  other  bufincfs  ;  hut  the  day  cometh 
when  they  will  be  rcade  to  abide  a  yet  greater  ftrefs. 
They  will  go  feveral  miles  For  back  and  belly,  whp  will 
rot  go  half  the  way  for  the  good  of  their  immortal  louls  ; 
they  will  be  lickly  and  unable  on  the  Lord's  day,  who  will 
be  tolerably  well  all  the  reft  of  the  week.  But  when  thai 
trumpet  founds,  the  dead  fiiall  find  thejr  feet,  and  none  IhaU 
pc  raiding  in  that  gresi  congregation.  When  the  bodies  <5f 
the  faints  (hine  as  the  fun,  fearful  will  the  look^  of  their  per- 
jccutors  he.  Fearful  will  their  condition  be,  who  (osnctimes 
fliut  up  the  faints  in  nafly  prifons,  fiigmatized,  burned  ihcdi 
to  afhcs,  hanged  them,  and  ftuck  up  their  heads  and  hands 
in  public  places,  to  fright  others  from  the  ways  of  ri^hteouf- 
jicfs  which  they  fulFcrcd  for.  Many  faces  now  fair,  will 
then  gather  blacknefs.  Thev  Ihall  be  no  more  admired  a.id 
cartlled  for  that  beauty,  which  h?s  a  worm  at  the  root,  thai 
will  ciaufe  it  to  ilfue  in  loath foniehefs  and  dtiorrr.ity.  Ah  ! 
what  is  that  beauty,  under  which  there  lurks  a  nior.(l:ous, 
ikformeil,  and  gracelcls  h-^art  ?  What  but  a  lorry  paint,  a 
flight  varnifli  ;  which  will  leaye  the  body  To  uii?ch  the  more 
ugly,  before  that  tlamirg-fire,  in  v/hich  the  Judge  fnall  be 
revealed  from  heaven,  taking  vengeance  on  them  that  know- 
not  God,  and  that  obey  not  the  gofpel,  2  ThcfT.  i.  7,  8. 
They  fhall  beflriptof  all  their  ornaments,  and  not  have  at 
rag  to  cover  their  nakednefs  ;  bui  their  carcafcs  fhall  be  an 
abhorring  to  all  flefh,  and  ferye  as  9  foi)  to  fet  off  the  beau- 
ty and  glory  of  the  righteous  and  make  it  appear  the  brighter. 
Now  is  the  ti-sne  to  fecur£  for  yourfelvcs,  a  part  in  the  rc- 
furreftion  of  the  jnft.  The  which  if  ve  would  do,  unite  with 
Jesus  Ch  rist  by  faith,  rifjng  fpiritualv  from  fin,  and  glo- 
rifying God  with  your  bodies.  He  is  the  rcfurreftion  and 
the  life, John  xi.e3  If  your  bodies  be  members  of  Ch  r  i  ^t, 
temples  of  the  Holy  Ghoft,  they  fhall  certainly  arife  in  glo- 
ry. Get  into  this  ark  now,  and  ye  fhill  come  forth  with  joy 
into  the  new  world.  Rife  from  your  fins  ;  caft  away  iheie 
grave-cloaths,  putting  off  your  former  lufts.  How  can  one 
imagine,  that  thefe  who  contin.ue  dead  while  they  live,  fha)l 
come  forth,  at  the  laft  day,  unto  the  refurreftion  cl  life  ?  But 
that  will  be  the  privilege  of  all  thbfe,  who  having  firfl  confc- 
crated  their  fouls  and  bodies  to  the  Lord,  by  faith,  do  glo- 
rify him  with  their  bodies,  as  well  as  their  fouls  ;  living  and 
afting  to  him,  and  for  him,  yea,  and  fji'criog  for  him  lop^ 
-hen  he  calls  them  to  it.^ 


{      302      ) 

HEAD     IV. 
The  General  JUDGMENT. 

Mattk£w  XXV.  31,  39,  33,  34.  41.  46. 

W/icn  the  Son  of  ManJJiall  come  in  hi:  glory,  and  fill  the  holy  an^ 

gdi  uiik  him,  thenJhaU  ke  Jit  upon  the  throne  of  hi:  glcry. 
And  b  fore  him  fhalL  be  gathered  all  nations,  and  he  Jliall  fepa^ 

rate  them,  one  Jron.  another  \  ai  a  Jhepherd  divideth  kit  Jhetp 

from  the  goats. 

And  hi  fall  jel  the  fief p  en  his  right  hand, but  the  goats  on  theUfU 
1  h  in  J  flail  the  King  fay  unto  them  on  his  right  hand.   Come  yt 

Oijtd,  &c. 
—  Unto  them  on  the  left  har^d.  Depart  from  me  ye  airfed,  &c. 
Anekthejefhall  go  a0ay  into  everiafi.ig  punipcment -f    but   the 

righteous  into  life  eternal, 

THE  dctd  being  raifcd,  and  thcff,  found  alive  at  the  com- 
ing cf  the  Judge,  chaTigcd,  follows  ihf.  general  judg- 
mcnr,  plainly  and  awfully  defcribcd  In  ihi«  portion  of  Icrip- 
ture  ;  m  which  we  Ciill  take  notice  of  the  following  particu- 
lar?, fi.)  Tiie  coming  of  the  Judp;c,  IVh'.n  the  Sjft  of  man 
fhall  come  m  his  glory,  tic.  Trie  Judge  is  J  £  £  u  s  Ch  R  1st, 
the  Son  of  man.  \  the  fame,  tv  wh*Ve  almi^hiy  power,  at  he  is 
God,  the  dead  will  be  raifcd.  He  is  al(o  called  the  King, 
vcr.  34.  The  judging  of  the  world  being  an  aft  of  the  Royu 
Mediator's  kingly  oRicc.  He  will  come  in  glcry -,  glorious 
ia  his  OH'n  Pcrfon,  and  having  a  glorious  rttioue,  tvcnnll  the 
holy  angels  with  Jiim^'xo  inin:{lcr  unto  him  at  xhis  great  folctn- 
uity.  (a)  The  Judge's  mounting  the  tribunal.  He  is  a 
^•'.—■^.  aad  tberclore  it  is  a  throne,  a  glorious  throne.  He  fhai' 
•:  the  thrcne  of  his  glory,'  vrLT.';^i.       (3.)  The  compcar- 

.  ut  the  parties.     Thcfc  arc  all  nitions  ;  Al  and  every  one, 

fmall  and  great,  of  wbatfoever  nation,  who  ever  Mrerc,  are,  or 
i'hall  be  on  the  face  of  the  earth  ;  all  (hall  be  frKhcreJ  before 
him  J  fifted  before  his  tribunal.  (4  )  The  furting  of  them. 
He  {hall  feparate  the  elc6l  ftiecp  and  reprobate  goats,  fctting 
each  party  by  themfelves  ;  as  a  (hti)hcrd  who  feeds  his  (beep 
and  goa»  together  ftll  the  daj',  fcparates  ihein  at  night,  vcr. 
32.  yhc  godly  he  will  fet  on  his  ri^hi  hand,  as  the  inoft 
honourable  place  ;  the  v/icked  on  the  left,  vcr.  33.  Vet  fo 
»s  thry  fhall  be  both  before  him,  ycr.  o<i.  It  fccms  to  be  an 
allufjcnto  a  cuftoin  in  the  Jcwi'lijj^ouris,  in  which,  one  la* 
at  the  right  hand  of  the  Judge,  who  wrote  the  fcnience  of  ab 
f  elation  ;  another  at  their  left,   who  wrote  the  feotence  oi 


There  Jhall  he  a  general  Judgment ,  36 j' 

eonde!B nation.  (5.)  The  fentenctng  cf  the  parties,  and  thai 
according  to  iheir  woiks ;  the  righteous  being  abfolvcd,  and 
the  wicked  cosidennned,  ver.  34.  41.  L^Jily,  The  cxecutio;: 
of  both  fentences,  in  the  driving  away  of  the  wicked  into  hell* 
and  carrying  the  godly  into  heaven,  ver.  46. 

DoCTRIXE. 

There  Jhall be  a  genej'al  Ju'dgriient. 

Thisdoftjfin6  1  (hall,  (1  )  confirm,  (2.)  explain,  Scrg  )  applf, 
I.  For  conhrtnation  of  this  great  truili,  ihzt  there  Uiail  be 
a  general  judgment. 

Firjif  Itis  evident  from  plain  fcripture-fenimonies.  The 
world  has  in  all  its  ages  been  told  of  it.  Enoch  before  the 
fiood  taught  it  in  his  prophecy,  related,  Jade  14,  13.  ♦•  Be- 
hold the  Lord  cometh  with  ten  tboufand  of  his  ^int|^  to 
execute  judgment  upon  all,"  &c.  Daniel  defcribcs  if,  chap, 
vii.  9,  10.  "  I  b'eheld  till  ibiT  ihroaes  were  cafi  down,  and 
the  Ancient  of  davs,  did  (if,  whofe  garmenis  w:s  white  as 
fnow,  and  xhe  hair  of  his  head  like  pure  wool  j  bis  throne 
was  like  the  fiery  fiame,  and  his  wheel?  as  burning  fire.  A 
fiery  ftrcam  iffued  and  came  forth'  from  before  him  ;  thou- 
(and  thoufands  flood  before  him  ;  the  jadgmtnt  was  fct,  and 
the  books  were  opened."'  Ths  apoftle  is  ver)'  cxprcfs,  A^ 
xvii.31.  •' He  hath  appointed  a  day  in  the  which  he  will 
judge  the  world  in  righteoufncfs,  by  that  man  whom  he  hath 
ordained."  See  Mat.xvi.  27.  2  Cor.  v.  id.  GThefT.  i.  7, 
8>  9,  10.  Rev.  XX.  11, —  ij.  God  has  not  only  faid  it, 
blithe  has  fworn  it,  Rom.  xiv.  10,  i».  IVs  muji  all Jlani 
before  the  jmlgmcnt-Jhat  ofClirifi.  For  it  it  written^  As  I  live 
faith  tAeLord,  every  knee fhali  bow  to  »«,  and  every  tongue 
fhall  confcfsto  God.  So  that  the  truth  of  GDd  is  rooll  fol- 
cmnly  plighted  for  ir. 

Secondly,  The  reftoral  juHrce  and  goodnefs  of  God,  the 
(bvereign  Ruler  of  the  world,  do  necclTarily  require  it,  inal- 
much  as  they  require  its  being  well  with  the  righteous, 
and  ill  with  the  wicked.  Howbeit,  we  often  now  fee  wick- 
ednefs  exalted,  while  truth  and  righteoufne fs  fall  in  the 
ftrcets  ;  piety  oppreEed,  while  profanity  and  frreligicn  do 
triumph.  This  is  fo  very  ordinajy,  that  every  or;c  who  Cn- 
cerely  cmbraccth  the  way  cf  bolinefs,  mufl  and  doth  lay  his 
account  with  the  lofs  of  all  he  has,  which  the  world  can 
takfe  away  frona  him,  Luke  xiv.  26.  if  any  man  CQvie  to  mt 
and  hate  not  his Jather  and' mother,  and  wife  and  children ^ 
Mud  brethren  and ffiers, yea ^  and  his  own  life  alfoy  he  cannct 
kimy  difcipie,     ^ut  it  is  inconfiUeat  wiw  the  juftice  aut^ 


A0  4  Thtrtjhalllta 


^oodnefs  of  God,  that  the  affairs  of  m«n  (Loulcl  alvirays  cor; 
tinue  ia  this  ilatc,  which  thty  appear  in  from  one  (;cneratio:i 
to  another,  bat  tuat  every  man  be  rewarded  according  to  his 
vorks  ;  ai;d  lince  that  is  not  done  in  tbii  life,  there  raurt  he  % 
judgment  to  come,  Scen^r  it  is  righteous  with  God^  to  re'ronim 
ptncf  tribu(:^tion  to  the?n  thai  trcubU  you  ;  and  to  you  mho  (tre. 
troubl-d,  rtJiTvitk  us^  when  the  Lord  J'fus  Jhall  i>e  revealed 
from  heaven,  ^  Ihcff.  i.  6,  7.  There  will  be  a  day,  in  which' 
the  tables  will  be  turned  ;  and  the  wicked  ftiall  he  called  lo 
an  account  for  all  their  fins,  and  fuffcrthc  due  punifhment  qf 
then  ;  and  the  pious  fiiall  be  the  profperous  :  for,  as  the 
Ap  vfllc  argues  for  the  happy  rcf'irrcflion  of  the  faints,  If  in 
t'.is  if:  only  we  haze  hope  in  Chrifr^  we  are  of  all  men  mo/f  mf 
Crable^  I  Cor.  xv.  19.  It  is  true,  God  fomeiimes  puntfheth 
the  wicked  in  this  lifd,  that  men  may  know,  he  is  a  God 
ihatjiid^cfh  if)  (lie  earth  ;  but  yet  much  wickedr^fs  remains 
unpanifhed,  aiid  undifcovered,  to  be  a  pledge  of  the  judg- 
ment to  come.  If  none  of  the  wicked  were  paniflied  here, 
they  would  conclude  that  GoD  haJ  utterly  forfakco  the 
earth  ;  if  all  of  them  were  puaiOicd  in  this  life,  men  would 
ht  apt  to  think,  there  is  no  altcr-recltonJng.  Therefore,  in 
the  wiftiomof  God,  fome  are  punilhed  now,  and  fom^  nof. 
Sometimes  the  Lord  fmites  niiners,iD  the  very  aft  of  fin,  to 
fliewunto  the  world,  that  heiswitnefs  to  all  their  wickedaefj, 
and  will  call  them  to  an  account  for  it.  Sometimes  he  d<r. 
lays  long,  ere  he  flrike  ;  that  he  Inay  d'jfdover  to  the  world, 
that  he  forget'  nor  mens  ill  deeds,  though  he  does  not  pre fcnt- 
ly  punifli  them.  Bc^des  all  this,  the  fins  of  many  do  out- 
live them  ;  and  the  impure  fountain,  by  them  opened,  runs 
Jong  after  they  ate  dead  and  gone.  As  in  the  cafe  of  Jero- 
boam the  firft  king  of  the  ten  tribes  ;  whofe  fin  did  run  on 
all  aloftfj  unto  the  end  of  that  unbappy  kingdom, 2  Kings  xvii. 
SM,  23,  The  children  oflfrael  walked  in  all  the  fins  of  Jercham^ 
which  he  did  ;  tliry  departed  not  from  them  }  Until  the  Lord  rc' 
y^cved  Iff acl  cut  f  his  fight. 

Thirdly,  The  rcfuneaion  of  Christ  is  a  certain  proof, 
that  rheie  Ihail  be  a  day  of  judgment.  This  argument  Paul 
ulcth.  fo  convince  the  Athenians  ;  fays  he,  tie  hath  given  af 
fxraiue  to  all  men,  in  that  he  hath  rafrd  him  J  rem  the  deau\ 
Acts  xvii.  31.  The  Judge  is  already  named,  his  patent  writ- 
ten and  fealed,  yea  and  read  before  all  men,  in  his  nfing  a- 
p^aio  from  the  dead.  Hereby  God  hath  given  alTaranc  c  cF 
»t,  or  ojferedfaitk,  Marg.  He  hath  by  raifiDg  On  Ri  sr  fr  vi 
the  dead,  rxhtbitcd  his  credentials  as  Judge  of  the  %v  r 
When,  in  the  days  of  his  humiliation,  he  was  filled  beT 
nibiK.iI,  .iriaiR,ncd,  accufcd,  and  condemned  of  men  ;  re 
s  ■•  u  • : . : _,  1  >  i  o  i ;-.  w  11  of  tii:«  ju  Jg  incnt,  and  thai  he  hi m  felf  w  -  ■-  ■ 


ge'deral  Judgment,  proven.  36^ 

He  the  Judge,  Matth.  xxvl.  64,  Hereafter Jhall ye f-e  the  Sort 
ofinanjitting  ori  the  rig  hh  hand  of  power,  and  coming  in  iks 
clouds  of  heaven.  And  now  that  he  was  raifed  from  the  dcatT 
though  condemned  as  ablafphemcr  on  this  very  head,  is  it 
not  an  undeniable  proof  from  heaven,  of  the  truth  of  whalT 
he  afferted  ?  Moreover,  this  was  one  of  the  great  ends  of 
Christ's  death  and  rcfurreftion  :  For  to  this  end  Chrijt 
Both  died,  and  rofe,  and  revived,  thai  he  might  be  the  Lord{\.  e. 
The  Lord  Judge,  as  is  evident  from  the  context)  both  of  the 
dead  and  of  the  living,  Kbm.xw.^, 

Laflly,  Every  man  bears  about  with  him  a  witneis  to  this^ 
within  his  own  brcaft,  Rom.  ii.  15.  Which Jheru  the  mork  of 
the  law  written  in  their  hearts ^  their  ccnfcience  alfo  beanngwit.' 
nefs,  and  their  thoughts  the  mean  while  accvfing,  or  efe  excv^ 
ftng  one  another.  There  is  a  tribunal  erttted  withm  every 
man,  where  confcience  is  accufer,  v;itaefs,  andjiidge,  bind- 
ing over  the  finner  to  the  judgment  of  God.  This  fills  the 
moft  profligate  wretches  witli  horror,  and  inwardly  flings 
ihem,  upon  the  commiiHon  of  feme  atrocious  crime  ;  in  ci- 
fe6l  fummoning  them  to  anfwer  for  it,  before  the  Judge  of 
the  quick  and  dead.  And  this  it  doth,  even  when  the  crime 
is  fccret,  and  hid  from  the  eyes  of  the  world.  It  reacheth 
tiiofe,  whom  the  laws  of  men  cannot  reach,  becaufe  of  their 
power  or  craft.  When  men  have  ffed  from  the  judgmentof 
their  fellow-creatures,  yet  go  where  they  will,  confcience,  as 
the  fupreme  Judge's  officer,  fiill  keeps  hold  of  them,  referv- 
ing  them  in  its  chains  to  the  judgment  of  the  great  day.  And' 
whether  they  efcape  punifhiYient  from  men,  or  fall  by  the 
hand  of  public  juilice,  when  they  perceive  death's  approach, 
they  hear  from  within  of  this  after-reckoning  :  being  con- 
ilrained  to  hearken  thereto",  in  thefe  the  moft  ferious  minutes 
of  their  life.  If  there  be  ibme,  in  whom  nothing  of  this 
dcth  appear,  we  have  no  more  ground  thence  to  conclude 
againft  it,  than  we  have  to  conclud,  that  bccaufe  fome  men 
do  not  groan,  therefore  they  have  no  p>vn  ;  or,  that  dying  is 
a  mere  jeiT,  becadfe  theie  have  been,  who  have  feemed  to 
make  little  elfe  of  it.  A  good  face  may  be  pur  upon  an  ill 
confcience  ;  and  the  more  hopelcfs  mens  cafe  is,  they  reckon 
it  the  more  their  intcreft  to  nsake  no  rcfTcftions  on  their  Hate' 
and  cafe.  But  every  one,  who  will  confult  himfelf  feriouf- 
ly,  (hall  find  in  himleU  the  witnefs  to  the  judgment  to  come. 
Even  the  Heathens  wanted  not  a  notion  of  it,  though  mixed 
with  fictions  of  their  own.  Hence,  though  fome  of  the 
Athenians,  when  they  heard  of  the  refurre6lion  of  the  dead, 
mocked,  Afts  xvii.  32.  yet  there  is  no  account  of  theis 
itiocking,  v/hen  they  heard  of  the  general  judgment,  ve* , 
3V. 


3'!>6  The  Coming  of 

II.  For  cxplicatioQ,  the  following  particulars  may  Tcrve  Id 

Sivc  loiTiC  view  of  the  nature  aoJ   tranfadions   of  that  great 
ay.  . 

• //Vy?,  G.)D  filial  Judge  the  worM  by  Jesus  Christ; 
tic  willjud<ff  the  wcrU  in  righUoufntfs.  by  that  Man  whom  he. 
katk  ordained,  Afts  xvii.  31.  The  Pf^lmiil  i«'ll»  us,  that 
t)od  u  Jttdge  himjflf,  Pfalm  1.  6.  The  holy  blcflVd  Trinity, 
l-^jthrr,  i'cn,  and  holy  Ghofl,  is  Judge  in  rcfpcft  orjud.ciel 
aathority,  dominion,  and  powrcr ;  but  llie  ^o<\  incarnate  is 
fne  Judge,  in  rcTpc£l  of  difpenfation,  ?.nd  fpecial  cxcrcifc  of 
thii  power.  The  judsmeot  fliall  be  cxcrcifcd  or  pcrforfucd 
bv  liim,  as  the  royal  Mediator  ;  for  he  has  a  delegated  power 
of  jadgment  from  the  Father,. as  his. Servant,  his  Km^},  whom 
He  haih  fet  upon  hi*  holy  hill  of  Zion,  Pfalm  ii.  6.  and  to 
whoin  he  hath  committed  all  judgment,  John  v.  £2.  This  it 
a  part  of  the  Mediator's  exaltation,  given  him, in  confeqacnce 
of  his  voluntary  humiliation,  Philip,  ii.  8,  9,  10.  H:huPib](d 
kimftlf\-  and  .heccunc  obedient  unto  deaths  even  the  death  of 
the  crofs.  t'^'kcr'Jcre  God  hath  highly  *xalt'.d  him^  and  given 
him  a  name^  which  is  above  every  name,  i.  e.  power  and  author* 
ity  over  all,  to  wit,  That  at,  or  in,  the  mane  of  Jrfus,  not  the 
ramc  of  Jksus,  that  u  net  th^e  tiaini?  atjove  cvcy  natnr,  be- 
ing common  toothers,  as  to  Julius,  Col.  iv.  11.  and  Jufca.), 
Hcb.  iv.  ?'.  every  knetjhallbow.  The  which  is  explained  by 
the  Apijflle  hiinltlf,  cf  Handing  before  the  judg^ncnt  ftai  oF 
Chhist,  Rom.  xiv.  10,  11.  So  he  who  was  judged  and 
cotidemned  of  men,  fnall  be  the  Judge  of  men  and  angels. 

S'xvndly ,  ]'L^\i  %  Ch  r  isT,  tUc  Judge,  defending  from 
heaven  into  the  ear,  j  The{.  tv.  16.  fhall  cviie  ir  the  clouds 
cf  heaven,  zvith  power  and  great  glory^  ^^atth.  xxiv.  30.  This 
J:is  coming,  v/ili  be  a' mighty  furprifc  to  the  world,  which 
vill  be  found  in  deep  fccurity;  foolifb  virgins  (leeping,  and 
the  wife  {lumbering.  There  will  then  be  m\)cb  luxury  and 
debauchery  in  the  world,  little  fobriciy  and  watchful ncCa  ; 
a  great  throng  of  hufincfs,  but  a  great  fcarci?v  of  faith  and 
holirefs  ;  Ai  it  was  in  the  days  of  Noah,  Jo  ujfojfiall  it  t':  :r 
fhe  days  if  the  Son  of  man:  Tiiry  did  cat, they  drank,  they  n.u;  ■■ 
ried wives,  thty  tocre given  in  marriage,  vntilthe  day  that  N> 
tih  entered  into  the  ark  ;  end  the  food  came  end  drfroyeti  then 
•Ii.  L'Letuf,  alfo,  as  it  was  in  the  days  of  Lot ;  they  did  eat, 
thfy  d'cnk,  they  bought, the)  fid,  they  plunttd,  they  builded--" 
Even  thus  fall  it  Le,  in  the  day  when  the  Son  of  man  is  reveal- 
td,  Luke  xvii.  e6,  87,  c8  30.  The  coming  of  the  Ju^^c 
wilt  fuipnfo  fon'.e  at  raarkeis,  buying  and  falling:  others  at 
table,  caring  and  drinking,  and  making  merry;  others  bufy 
tvilh  their  new  plantings;  fomc  building  new  houfes;  nay, 
•c  •       Aedding-day,  n't  11  be  ihctrowa  wd  ibc    wofld'*  judg- 


Jejns  Ckrift,  the  JiJge.  307 

4nQTt\  (lay.  But  tbcjunge  coinct'n  !  the  markets  are  ironed  :  the 
buyer  tlaroys  away  wh^i  he  has  bought  ;  the  feller  cafts  down 
h>s  money;  they  afe  laifed  from  the  table, and  iheir  rririh  i^  ex- 
tingu'fhcd  \t\  a  nomcnt ;  tbo'  the  tree  be  fet  in  the  earth,  the  gar- 
.  <!cfier  may  not  flay  to  cadthe  earch  abont  it ;  the  wcrkm<rn  throw 
away  thcjr  tools,  when  the  houle  is  but^half  built,  and  the  own- 
er rewards  it  no  more  ;  ;iie  bridegroom,  bride,  and  giicils,  mud 
Jrave  the  wedding-fcaft,  and  appear  before  the  t.ibunal  ;  fo'-, 
Btkold  he  comcih  with  z lends ^andiv fry  eyejhallfce  /nm,Ktv.  i.  7. 
He  (hi.! I  coinc  :noft  glorjoullv  ;  for  he  will  ccme  ti  iht  glcry  of 
kis  Father  zuith  the  holy  angels,  Mirk  viii.  3?^.  When  he  came 
in  the  flofli,  to  die  for  frnn-r?,  he  l.rd  ailde  th-;  robes  of  his  glo- 
ry, and  was  dcipifcd  anf^  rcit!tlcd  of  men  ;  L**'  when  h^icomes 
Bi^din,  to  jiHigcthe  world,  fuch  (hall  be  liis  vifiblc  plory  and 
majeflv,  thu  it  fliall  cil-  an  eternal  val  over  all  earthly  glory, 
and  fill  his  j^re^Jtcft  ereTnici-with  fe^r  and  dread.  Never  had 
.  prince,  or  potentate  in  the  world,  fuch  a  plcicus  trair>,  as  will 
accompany  this  Jtidge  !  All  the  holy  anaels  fhall  come  wiih'him, 
for  his  honour  and  fervicc.  Then  he,  v,ho  was  led  so  the  crofs 
with  a  band  of  foldiers,  will  be  glorioufpy  attended  tr>  the  place 
of  judj^ment,  by  (not  a  multitude  of  the  heavenly  hoft.bur}  ths 
whole  hoft  of  angels  r  yf//  his  hdy  anqds,  fays  the  text. 

Thirdly^  At  the  coming  of  the  Jud-^e,    the  furamons  is  giveri 
to  the  panic*,  by  the  found  of  the  lafl  tru.Tipet  ;    at  whi^h  the 
iiead  are  raif^d,    and  thefe  found  jt'ive,  chan;;eu  :   of  which  be- 
fore, I  ThtlT.  iv.  i6,  17.    O  loud  trumpet  !  that  fn.il!  be  heard 
^  ojicc,  in  all  corners  of  the  earth,  and  of  the  fea  !    O  wonder- 
lul  voice,  thiit  will  rot  only  diflurb  th&fe  who  fiecp  in  the  dui"  ; 
b'.it  etfc£taally  awaken,  rouze  them  out  cf  theif  tlocp    and    raifc 
them  fiom  death  I   Were  trumpets  founding  now,  drams  beat- 
ing, furious  foidicrs  crying  and  killing  men,    women  and  child- 
ren running  and  fhrici-'ing,  the  wo*!r.ded  groaning    and    dying  ; 
i'lhofc  who  are  in  the  gra-ves,  would  have  no  more    diHuibance, 
•than  if  the  world  were  in  mod  'ircfound  peace.  Yca,u'crc  ftof- 
.  Biy  winds  catling  do'.vn  the  loft/    oaks,    the    feas    roaring   and 
fwal lowing  up  the  fhipi.lhe  moft  dreadful  thunders  going  alomj 
•  -the  heavens,  lightnings  tvcrv-where  flafbing,  the  earth  quaking, 
.  trembling,  opening,  and  fwallowing  up  whole  cities,  and  bury- 
ing muhititdes  at  once  ;  the  dead  v/ould  ftill  enjov  a  pcrfeft  tc- 
pofe,  and  n.:ep  f«unJly  in  the  6u^,  the'   their  own  ua?i    fnouid 
be  thrown  out  of  its  place.  But  at  the  found  of  thi-s  truT!pct,thry- 
fiiall  ail  awake.     The  morning  is  come,  they  can  ilt-ep  no  long- 
er ;'  the  tjnie  of  the  dead,  that  they  muft  ht  j-idged  ;  they  muu  , 
•cr  out  of  their  graves,  and  appear  before  Cat  Juvige. 

Ftitrlhly^  T?he  Judge  Ih.all  lit  down  on  the  tribunal,    Ktfr.dii 

'  on  the  th'-on''  cf  his  glory .     SometiBie  he  Hood  before  a  tr.b:«- 

-<*i  oa  zz'S'.f.  sa.n  v.*as  rcr.d*mr>ed  as  2  malefa^cr  :     then   fhaU 

y 


^0$  The  Ju^gc  ftting  dozinz 

he  fit  on  his  own  tribunal,  and  judge  ihe  worlti,  Soraciimch^ 
hung  upon  a  crofs,  covered  with  fhamc  ;  then  he  fhall  fit  oil 
a  throno  of  glory.  What  this  throne  Ihali  be,  whether  a  bright 
clond,  or  what  elle,  1  fha'il  not  en<fuirc  :  Our  eyes  will  give  an 
anfwerfo  that  q;icilion  at  length.  John  faw  a  great  white  throne, 
Rev.  XX.  ir.  H/s  throne,  fays  Daniel,  mas  like  ihtftery  flame ^ 
and  his  wheels  cs  l^urningfire^  chap.  vii.  cj.  Whatever  it  be, 
doubtlefs  it  Ihal)  be  a  throne,  glorioni  beyond  expreffion  ;  and, 
in  cumparifon  with  which, the  mod  glorious  throne  on  the  earth, 
is  but  a  feat  on  a  dung-bill  ;  and  the  fight  of  it  will  equally  fur- 
prife  kings,  who  lit  on  thrones  in  this  life,  and  beggars,  yi\\o  fat 
in  dung-hills.  Jt  will  he  a  throne,  for  flatelinefs  and  glory, 
foitcd  to  the  qj'aiity  of  him  who  fhall  fit  on  it.  Never  had  a 
judge  fuch  a  throne,  and  never  bad  a  throne  fuch  a  judge  on  it. 
Leaving  the  difcovery  of  the  irature  cf  the  throne,  until  that 
t'ny,  it  concerns- us  more  nearly  to  confrder  what  a  Judge  will 
fit  upon  it ;  a  point  in  which  we  arajipt  left  to  uncertain  con- 
jectures. The  Judge  on  the  throne  will  be  (i.)  A  vifiblc 
JiMge,  vifiblc  to  our  bodily  eyes,  Kcv.  i.  7.  Every  eye Jhallfu 
Hun.  When  God  gave  the  law  on  mount  Smai,  the  people 
faw  no  fimilitude,  only  they  heard  a  voice  ;  hut  when  he  calls 
the  world  to  an  acconn*^,  how  they  have  obferved  his  law  j  the 
man  Christ  being judge^  we  fiijll  fee  our  Ju<lgc  with  our 
eyes,  either  to  our  eternal  comfort  or  confufionf;  according  to 
the  entertainment  we  give  him  now.  That  very  body  which 
"was  crucifcd  without  the  gates  "of  Jerufalcm,  betwixt  two 
thieves,  fhill  then  be  fecn  on  the  throne,  fhining  in  glory.  Wc 
BOW  fee  him  fymbclically  in  the  facrameni  of  his  fupper  ;  the 
faints  lee  him  by  the  eye  of  faiih  :  then,  all  (hall  fee  him  with 
thefe  eyes  now  in  their  heads.  (2.)  A  judge,  having  full  ai»- 
thority  and  power,  to  render  unto  every  one  according  to  his 
works.  C.MP>is  r,  as  God,  hath  authority  of  himfelf;  and,  as 
Mediator,  he  hath  a  judicial  power  and  authority,  which  his 
father  has  invelJcd  him  with,  accerdtng  to  the  covenant  betwixt 
the  Father  and  the  Son, for  the  redemption  of  finners.  And  his 
divine  glory  will  bf  a  light,  by  which  all  men  Ihall  fc€  cl««riy 
to  read  his  commifTion  for  this  great  and  honourable  cuiploy- 
jnent.  All  power  is  given  unto  him,  in  heaven  and  in  earth. 
Mat.  xxviii.  18.  He  hath  the  keys  of  hell  and  of  death,  Rev. 
j.  18.  There  can  he  no  appeal  from  this  tribunal ;  fcntencc 
once  pail  there,  muft  fland  forever  ;  there  is  no  rcvcrfing  of  it. 
Ail  appeals  aic  from  an  inferior  court  to  a  fuperior  one;  but 
v^hcn  God  gives  fentence  againft  a  man,  where  can  he  iin<!  a 
kighcr  court,  to  bring  his  proccis  to  f  This  judgmeni  is  the  *  T> 
diator's  judgment,  and  therefore  the  laft  ju'lgmCut.  ^  \[  tH 
terc-tlo.'  be  af,aiiiflus,who  can  he  for  us  ?  IfCn  R  jst  condc.r.u 
•I)  H'ho  \Cill  (ibfulve  us  ?  (3.)  A  Judge  of  ic&uUc  wifdoni,  liis 


on  the  Tribunal^  009^ 

#y«  will  pierce  into,  and  clearly  difcern.the  moft  intricate  cafes. 
il\s  omnifclence  qualifies  him  forjudging  of  the  moft  reticed 
thoughts  as  well  fs  of  words  and  woxks.  The  moft  fubtle  Hq- 
ner  {ball  not  be  abfe  to  ouiwit  him,  nor,  by  any  artful  manage- 
ment, to  palliate  the  crime.  He  is  the  fearcher  oC  hearts,  to 
"whom  nothing  can  be  hid  or  perplexed,  but  all  things  are  nak- 
ed and  open  unto  his  eyes,Heb.  iv.  13.  (4.)  A  moft  jaft  Jijdg.e; 
a  Judge  of  perfect  integrity.  Ht  is  the  righteous  Judge,  sTim. 
iv.  8.  And  his  throne,  a  great  white  throne.  Rev,  xx,  1 1 .  From 
whence  no  judgment  Ihall  proceed,  but  what  is  moft  pure  and 
fpotlefs.  TheThebans  painted  juflice  blind,  and  without  hands  j 
forjudges  ought  not  to  refpecl  perfons,  nor  take  bribes.  The 
Areopagites  judged  in  the  dark,  that  they  m.ightnot  regard  Who 
fpoke,  but  what  was  fpokcn.  With  the  Judge  on  this  throne, 
there  will  be  no  refped  of  perfons  ;  he  will  neither  regard  the 
perfons  of  the  rich,  nor  of  the  poor,  hut  juft  judgment  fhall  go 
forth  in  every  one's  caufe.  i-ajily^  An  om!;ipotent  Judge, able 
to  put  his  fentenee  in  execution.  The  united  force  oidevils 
and  wicked  men,  will  be  altogether  unable  to  withftand  him. 
They  cannot  retird  the  execution  of  the  fentenee  againft  them, 
one  moment  ;  far  lefs  can  they  ftop  it  altogether.  Thoufand 
thoufands  of  angels  minifter  unto  him,  Dan.  vii.  10.  And,  by 
the  breath  of  his  mouth,  he  can  drive  the  cuifed  herd  wbrihcr 
he  plcafeth. 

Fifthly yTh.^  parties  (hall  compear.  Thcfeare  men  and  devils. 
Although  thefe  laft,^the  fallen  angels,  were,  from  the  firft  mo- 
ment of  their  finning,  fubje61cd  to  the  wrath  of  God, and  were 
caft  down  to  hell  ;  and  wherefoever  they  go,  they  carry  their 
hell  about  with  them  ;  yet,  it  is  evident,  that  they  are  rcfervcd 
unto  judgment,  2  Pet.  ii.  14.  namely,  unto  the  judgment  of  the 
great  day,  Jude  6.     And  then  they  fhall  be  folemnly  and  pub- 

•  licly  judged,  iCor.  vi.  3.  Know }e  nct^tkat  tLnJhalljudgi  angels? 
At  that  dav,  they  (hall  anfwer  for   their  trade    of  finning,    and 

.  tempting  to  fin,  which  they  have  been  carrying  on  from  the  be. 
ginning.  Then  many  a  hellifn  brat,  whicfiTSatan  has  hid  down 
at  the  faint's  door,  but  not  adopicii  by  them,  fliallbe  laid  at  the 
door  of  the  true  father  of  them,  that  is,  the  devil.  And  he  fiiall 
receive  the  due  reward  of  all  the  diftionour  done  to  God,  and 
of  all  the  mifchief  he  has  done  to  men.  Thofe  wicked  ipiriis, 
row  in  chains, tho'  not  in  fuch  firait  cuftody,'but  that  they  go  a- 
bouf,  like  rearing  liens,  feeking  whom  thevmay  devour, fliall  then 
receive  rheir  final  fentenee, and  be  flint  up  in  their  den,namelv, 
in  the  prifon  of  hell  ;  where  they  fhidl  be  held  in  extreme  and 
tjnfpeakable  torment  thro'  all  eternity,  Rev,  xx.  !o.  And  the 
dtvil^  tkal  dtctiv.d  ihtm^  wai  caH  into  the  lake  offirt  and  drin- 
Jfcne,  where  tke  bcaji  and  thefalje prcphei  are  ;  andjha'.lbr  tor- 

'^  menffd  *''?J  crid  night,  fvr  t\  er  (tnd (I  :r.     In  prorpcci  of  which. 


the  devils  faii!  to  Ch  «  i  s  r,  i*/'/  f/iou  coote  kftker  to  Ufrflsinl  us 
0\fe'{  :  \c  time  ?  Mat.  viii.  29. 

Put  \vh.it  we  are  cl.icfly  coneefned  to  talCc  noVivr^  of,  ifi'  tlic 
c  ife  oj  incn  in  that  djv.  All  rr>rn  mtfit  cotnpcsf  befafi  lliii 
uibuiial  :=A^!,  of  e^icli  fcx,  and  of  every  age,  qniliiy  at)d  can- 
ciiion  ;  the  ^r<fat  anJ  i.nall,  noble  and  ignoble  ;  none  are  ex- 
cepted. Adjin  ard  Eve,  with  all  jhclr  Tons  and  daogh'.ers  ;  e- 
ycrv  ore  who  has  bad,  or,  to  the  end  of  toe  woild,  Tioll  have, 
a  'living  fri;l  un«ieff  to  a  bcdv^  will  friak^  up  this  greSt  congre^ 
jiation,  f^vcn  there  who  relufodto  come  to  the  ihrcrc  of  grace, 
fhali  be  forced  to  the  bar  of  juJlice  ;  fu»-  thtre  cati  be  no  hidl 
ing  from  the  ajl«reeiiig  f.id^e,  no  nyfng  from  him  who  'i%  pre- 
ftnl  every  where,  no  iciiRmg  him  who  is  arrned  with  alun-*-- 
ty  power.  H'c  muji  afl^Trdc-ffhre  l^'e  j-ddj^mcnt-fcat  afChi  :\ 
t  ('or.  V.  10,  Erfore  hi'nJh-.U  It  gathrrfd  all  kdUoni,  ^ys  rfie 
trxt.  This  is  to  be  done  by  the  niiiiiflry  f>f  angels.  Bv  then 
l*]all  rti£  clcH  be  gathered,  Mark  xiii,  ij.Tkfn Jliall ki  fend  h.< 
ciii;1ils,  cndjliall gather  tcfetr'ier  Mi  clfD  fr?ri  the  JoUr  icind  . 
And  they  alfo  hill  ;»athc.  the  rearobate,  M-^.  vi't  \r,.  m  S, 
Jkall  il  lie  in  the  en  d  o/  this  zportd,  The  Sen  ' 
hiiang'As^  and  ihcy  Jkall  vainer  v}it  of  his  k.  ^  ,, 

ijfeady  and  than  xokkh  do  iniquity.  Froa  all  corners  Off  the 
wojld,  {hall  the  iub-ibitants  tl)cre6f  be  gathered  unlo  t&ephct, 
•where  he  (ball  fct  bis  ihronc  f^r  judgraenr. 

Sixthly ^  There  fball  be  a Tepiraiibn  made  BctwI^t  ihfe  righ- 
iccLTsand  tht  v^icked  ;  the  fT.vr  cnrrpany  of  the  'e!e6^  Ihcc^  Se- 
ing  fei  on  Christ's  right  hand,   and  t':e    reprobate  goats   e*i 
bis  left.     There  is  no  ncctlEty  tovai  for  ihi&    feparjtion,    till 
the.  trial  he  over;  fince  the  parties  do  rife  out  of  ifceir    gVjvcj, 
viih  pbia  outward   marks  of  dininft^on,  a3  was  cleared  before. 
The  fcparaticn  ^tfim  Lobe  circilcd  by  that  doubte  gatheriir^  S  - 
foic-r.icn:'foncd  :  the  one  of  the  vlev!\,  Mark  xlii.   27.  the  o-  ■ 
of  ihcm  tbcl  Cio  iniq*i:fy,  Hit.  xiii.  41.  Ifeclcift  lieing  c : 
up  together  ia  the  clouds,  inect  the  Lord  in  tlic  air,  i   i 
iv.  1?.  ard  fo  »re  fct  on  bis  ri|^ht  hand  ;  and  the  reprobate  let: 
on  the  canii,  Xiat.  xxv.  40.  upon  tb'c  Judge's  left  h^vA.    Here 
is  cow  a  total  ftparation  of  two  parties,  who  were    always  op- 
pofitc  to  each  other,  in  their  principles,  aims,   and    m?nf«er   r.r 
life  ;    who.  VI ben  lOjjcther,    were  a  burden  t^c  one  to  the  oth- 
er, under  which  the  ore  gro«r.ec',.and  the  other  raged  ;  but  now 
thcv  are  frccl>  parted,  never  to  come  together  atiy  more.    Tl-c 
iron  and  ciay,Vi'ude  to  Din.  i'.  ^i.  43.  wh'ch'coufd  n'tvcr  v.    • 
are  quite  fepstited  :  the  one  bclog  drawo  up  in    ilic  r.ir.  "*v 
atiraf^ive  virtue    cf  the  fionr  cut  out  of  the  niou'ch? 
J  K  s  I  i  C::  R  J  3-  r  i  the  chcr  hfl  upcii  in  earth  lu  bz  : 


1^  paralion  betzoixt  Rihgt  ciq  O  Wicked.   3  -; ;. 

N^^y  1st  U5  lopJk.  to  the  xi^^i  ha.'wJ,  zndihcrs.we  will  fee  a 
lorious  coinpfiny'  of  faitits  (hinm*  a>  fo  many  liars  in  their 
;as;  and  v.'i'h  a  cbe^srful  C9«r.:^r'ancf,  beholding  him  vl.4 
HUiii  uppn  the  ihrpne.  Here  v/ill  «?  two  wondrffc!  ^^^/s, 
v:h3ch.the  \xorid  uUo  rf>t  to  f^e.  (i  }  A  gr?^t  ccMn^rcgafica 
of  rjots,  in  which  iici  lo  nt»c\\  ^  one  hypocrite.  "There  waft 
9  bloody  Cain  in  Adatr.*s  fainiiy,  a  curled  Ha^Ti  in  Noali'i  fa- 
jr^il.,  ig»  the  ark  ;  a  trfeachero'is  Judas  in  Chi  r.ist's  cnvo  iavnt- 
ij)-,  but  in  that  company  ib^Ii  be  npre^t^*  T.ile^  onc^j  n\eo>- 
icrs  of  Ch  a  I  ST ,  hiviii;;  all  one  Father  ;  and  \/i\?  is  n  fr^l^t  rc- 
i'vrvqd  for  t}iat  day.  (2.)  AH  the  goily  upon  '''n«e  {ilc.  ScHor^ 
or  licy^r  do  thc.I.:ints  csv^diifi  rr,?kp  fu;:'!  a  harrppny,  hut  there 
ftre  fomejairin/^  Urings  among  t'nex.  h  U  CQ*  to  b:*  exocciLrl, 
t!)ai  uicn  ,wl..o  i>c  bu:  in  pait,  l^o^^f^-  '^''T.^^  fi\ik»i^''  one  c»- 
ty,  tvill  a;^roe  a?  to  every  ik^in  th't  v^y  ;,nc,  we  reed  not  look 
for  if,  in  this  fiatc  oi  uapcrfti^lion.  But  at  riiu  day,  Paul  and 
iiarpabas  Inail  inLet.iu  jiti;C':  snd  unicy,  thou J^h, once  th?  con- 
UQtiQ»n  >V2S  foHiarp  bqivewn.iKi^pi,J;hat  they  (Icj^arted  ^^fitacpr, 
ihfc  oajc  from  ilic  qtl.er.  A^ts:ty.  33.  'j"n^>j:  ^'.<J|  be.;:;?  P9^p 
^Jlvilioas,  ijp  otore  fcparate  {iand.ii>^,  ;^rnqnj3  thofe  .vt^.o  lieWg 
to.CiJKiST.  All  the  69^1v  nf*  ihr  driT-icfM  ptrtie<,  lluli  ihsa 
he  upon  one  fi  ie  ;  r«,'eijjg,  iilutcycj-  Ay^re  ih<;ir  diifcrcnccs  iii 
JtCcr  things,  vw/ule  in  the  world,  yet  fvca  ih'^p,  tncy  met  .and 
concenirfd  "ail  in  or.e  Lord  J.-:<<us  Christ,  by  a  true  and 
.lively  fjitb,  and  iji  the  oneway  of  i/oliijf-ls  pr  praBical  podli- 
•flcfs.  An'tlie  r'"U;;h;y  hTgpc\-Ite%jof,Vkhjiro.cy>f  pariy.Qtall  be 
i<;d  iorrit  with  the  workers  o.iniqair/.  - 

JLjtiok  tc  the  left  h3nr,2r.d  there  you  will  f^c  the  curfcd  goa';. 
ai!  liie  wirkcd  ones,  fiom  Cain  to  -the  lail  un^dly  perfon  whir* 
jihali  be  in  the  world,  gathered  toj^her  ijifio  one  n:oil  mifera- 
:bie  corgregjtion.  Tbcre  src  i^any  aficmbJies  i>f  iHe  wicked 
jio.iv  ;  then  there  iluU  be  but  one.  "JJat  all  of  th-Ti  jbail  J)£ 
-pre.Unt  there,  brou^t  together  as  onp  herd  for  tne  iliughter, 
■bcilowiiig  and  roaring,  v/ceplng  and  hovvl-jig  far  the  iPiTeri^s 
.conjcoa  them.  Ar.d  remember  ihpu  uult  pot  pc  a  mere  fpcQa-" 
,.tor,  to  lopk  at  ihefe  two  fo  ditfercirt  coi'i^ar>ies  >  but  lEufi  thy- 
icU  lake  thy  pU^c  incne  of  the  two.  ij^d  Q-ialt  fharc  v.-ith  the 
conipjn),  whatever  hand  it  bt  upon.  Thefc  who  npw  abhor 
no  focie.'y  fo  much,  as  thst  of  the  faints,  would  chen  be  glad 
to  he  allowed  to  get  in  .a.T.cii^  tjtem.  thoiii^h  it  were  but\o  lie 
un\on^  ibe^r  feet.  But  then  liot  one  laie  fiiall  be  found  Aviih 
the  wheat;  he  will  tliorou^hly  pur^e.lxis  floor.  hUny  of  the 
right-hand  tBcn  of  this  Ayyild,  will  be  left-hand  men  in  th?t 
day.  Many  who  ir.ufl  have  the  door  and  the  right  hind  of  thefe, 
\vho  aie  better  than  ihcv,  if  the  righteous  be  jrrore  excellent 
ihan  his  neighbour,  (hall  then  he  turned  10  the  left  hand,  as 
.iariuii  c?i£n;iible  wretches.      O  hcv  terrible, will  the  fsparatioa 


312  The  Trial  of  the  Parties. 

be  to  me  OTgo<Jly  !  how  dreadful  will  this  gathering  them  to- 
gciherinto  ooc  company  be  ;  what  they  will  not  believe,  thry 
vill  then  fee,  na^nely,  that  but  few  arc  favcd.  They  think  it 
enough  now,  to  be  neighbour-like,  and  can  fccurcly  follow  ih^ 
multitude;  but  iJie  multitude  on  the  left  hand. will  yield  them 
T.Q  comfort.  How  will  ij  {Jing  the  ungodly  Chriflian,  to  fee 
himfclf  fct  on  the  fame  hand  with  Turks  atid  Pagans!  how  will 
It  gall  men  to  find  themfelvcs  (landing,  profane  PiotcflantS 
v-iih  idolatrous  Papifts  ;  praying  people  with  their  profane 
reighbcurs,  who  mocked  at  religious  excrcifes  ;  formal  profcf- 
fors,  ftrancers  to  the  new  birth  and  the  powrr  of  godlincfi, 
wiih  perfecutors  !  now  there  arc  many  oppofitc  focicties  in  the 
v/orld,  but  thin  all  the  ungodly  fhall  be  in  one  focrcty.  And 
hiv  dreadful  will  the  fr»res  of  companions  in  fin  be  ro  one  atc- 
they  there;  what  doleful  fhricks,  when  ike  whore-raun^cr  ani 
his  whore  (hall  meet  ;  when  the  drunkards,  who  have  had 
many  a  jovial  day  together,  fhall  fee  owe  another  in  the  face  : 
>vhen  the  hufband  and  wife,  the  parents  and  children,  th«  M^f- 
icr  and  fervants,  and  neighbours, who  l^avc  been  fnarrs  &  Uam- 
bling-blccks  to  one  another,  to  the  ruin  of  their  own  fi>uls,  an4 
thcfe  of  their  relatives,  fliall  meet  again  in  that  miferablc  foci- 
cry  !  Then  will  there  be  curfes  inftead  of  falutations  ;  and-tcar- 
:p.g  of  themfclves,  and  raging  agaiofl  one-anoihcr,  inUcad  of 
the  wonttd  embraces. 

Siventhly^  The  parties  (liall  be  tripd.  The  Trial  cannot  be 
difficult,  in  regard  the  Judge  is  omnifcient,  and  nothing  can  be 
hid  from  him.  Bur,  th  it  his  righteous  judgment  may  be  evident 
to  all,  he  will  fet  the  hidden  things  of  darknefs  in  clearcft  light 
at  that  trial,    i  Cor.  iv.  5. 

Men  fhall  be  trietJ,  Firfi,  Upon  their  works ;  for,  Godjhali 
bring  every  rvork  into  Judgmtnt^  with  evtryjecrrt  thine,  whether 
It  be  good  or  whether  it  be  evil,  Eccl.  xii.  14.  The  Judge  will 
try  every  man's  converfation,  and  fet  his  deeds  done  in  the  bo- 
dv,  with  j3ll  the  circumflances  thereof,  in  a  true  light.  Then 
yi\\\  many  aRions  commended  and  applauded  of  men,  as  good 
and  juft,  be  difcovercd  ro  have  been  evil,  and  abominable,  in 
the  light  of  Go  D  ;  and  mTny  worl'^s,  now  condemned  by  th»: 
v.'crld,  will  be  approven  and  commended  by  the  great Jud^f,  •<: 
good  and Ju!l.  Secret  things  will  be  brought  to  light ;  and  v*h,ii 
was  hid  from  the  view  of  the  world,  fhall  be  laid  open.  Witk- 
fdnefs,  which  hath  kept  its  lurking  place  in  fpite  of  all  human 
fearch,  will  then  be  brought  forth  to  the  glory  of  Gon,  and 
the  confufion  of  impenitent  finnerf  who  hid  if.  The  world  ap- 
pcirs  now  very  vile,  in  the  eves  of  thofc  who  are  ex«rc:fcd  to 
podlincfs  ;  but  it  will  then  appear  a  thoufand  times  n>ofe  vile, 
when  that,  which  is  done  of  men  in  fccret,  comes  to  b:  dilcov- 
<rcd.     Every  good  action  fhall  then  be  rcir.ciubcTcd ;  and  iLr 


The  Trial  of  the  Parties.  313 

bidtlen  religion  and  go«d  works,  moft   induftiiotifly   conccalt<i 
by  the  faiaco,  from  the  eyes  of  iner.,  Ihall  no  more    lie  bid  ;  for 


though  the  Lord  wili  not  allow  men  to  proclaim  every  man 
his  o-yn  goodnefs,  yet  he  him felf  will  doit  in  due  tiipe,  Sic6tidi^\ 
Their  words /hall  be  judj^ed,  Mat.  xii.37.  for  hy  thy  words  then 
Jhatt  bcj'Jiificd,  and  oy  thy  n-ords  thaujiialt  //e  condemned.  Not 
a  word  fpoken  for  God,  and  his  caufc  in  the  world,  from  Jove 
to  bimfelf,  (liall  be  forgotten.  They  are  al)  kept  in  reaicmT 
l)/ance,  and  fiiall  be  brought  forth  as  evidences  ol  faith,  and  of 
an  intcreft  in  Ch  R  I  ST,  ^IAt.  iii.  16,  17.  Tkcn  thty  that  feared 
the  Lord,  Jpake  often  one  to  a  another ^  cad  the  Lord  hearknid 
and  heard  it  ;  and  a  hook  cf  remembrance  ujs  zorhten  bijore  him. 
And  theyjkall  be  mine^Jaith  the  Lord  of  hnj}s,  in  that  day  when 
J  make  vp  my  jezvtls.  And  the  tongu;:, which  did  run  a.t  random  , 
fnall  then  coiifcfs  to  God  j^  and  the  fpcaker  fljall  find  it  to  have 
been  followed,  and  every  wo^d  noted  that  dropped  from  his  un- 
lan^tified  lips.  Liery  idle  word  that  mat JlialLf peak,  thry  fial^ 
give  auoiint  thereof  in  the  day  of  judgment^  }\Iat.  xii.  36.  And 
if  they  fball  give  account  of  lale  words,  that  is,  words  fpoken 
to  no  good  purpofe,  neither  to  God's  glory,  one's  owOjOr  one's 
neighbour's  good  :  how  much  mare  fliall  ltchs  wicked  words, 
their  {inful  oaths,  curfes,  lies,  filthy  communications, ai;d  bitter 
words  be  called  over  again  that  day  ?  Tbe  tongues  of 
many  Ciall  then  fall  upon  themfclvss  and  ruin  them.  Thirdly, 
Mens  thoughts  fha'il  be  brought  into  judginent ;  tbe  Judge  will 
B^ake  mauifeU  the  connfel  of  the  hearts,  1  Cor.  iv.  5.  Tho'is 
go  free  from  man's  judg  ncnt,  but  not  from  the  judgment  of  the 
heart-fearching  Gud,  who  knows  mens  thoughts,  without  the 
helpof  flgns  to  dii'cern  them  by.  The  fccrct  fprings  of  mens 
anions,  will  then  be  brought  to  light  ;  and  the  Cns,  that  n^ver 
came  further  than  the  heart,  wril  then  be  laid  open.  O  what 
a  figure  will  marrs  corrupt  nature  make, when  his  ir.fide  is  turn-, 
cdout,  and  all  his  fpecu^tive  impurities  are  expofed  !  the  rof- 
tennciS  that  is  v/iihin  many  a  whited  fepulchre,  the  fpecubtive 
filihioefs  and  waritonnefs,  murder  and  malignity,  now  lurking 
in  the  hearts  of  men,  as  in  the  chamber  of  imagery,  will  then 
'pe  difcovered  ;  and  what  good  was  in  the  hearts  of  any,  {hall  no 
more  life  concealed.  If  it  was  vn  their  hearts  to  build  a  houic 
to  the  Lord,  they  fliali  hear,  that  they  did  well  that  it  was*ia 
their  heart. 

^  This  trial  will  be  righteous  and  impartial,  accurate  and  fearch- 
ing,  clear  and  evident.  The  Judge  is  the  ri^hteoys  Judge,  and 
tc  will  do  right  to  every  one.  Ke  has  a  jufi  balance  for  good 
and  evil  atlions,  and  for  bonefl  and  falfe  hearts.  The  fig-leaf 
pover  cf  hypocrify  will  then  be  blown  afide  and  the  hypocrite's 
r.akedncfs  Will  appear;  as  when  theLoRD  came  to  jndje  Adanr\ 
>nd  Eve,  in  the  ccol,  or,  as  the  word    is.  in  the  *find,  of  the 


S^i  The  Bocks  opened. 

da?  ,  Gen.  iii.  8.  The  fire,  which  tries  thiuj^s  moR  cxq-iifitc^v, 

^all  try  every  nan's  lubrk, of  what  fort  it  IS,  i  Cor.iii.13.  Mart'* 
ju<}gnarht  is  olt-unies  pe'plr:;ed  &confufed  :  but  hrre  t\ic  who!?; 
prrccfs  {hall  be  clear  aaj  ev„Jciit,  »$  writieo  with  a  fttflbcaai. 
It  (hill  be  clear  to  ihe  Jadi;*,  ro  whom  no  cafe  can  ht  intrt- 
cace  ;  lo  Itie  pariifg,  who  (hnU  be  convinced,  Jade  1,5.  Aid  the 
multitudcg  on  both  fides,  (hall  fee  the  judge  is  clcai  whtn  bo 
jadgeih;  for  then  ihe  heivens  fljaU  declare  hi-,  ri^htcoufncfj.la 
th- audience  of  all  the  worid;  and  fo  it  fhall  b^  univeifuHy 
known,  Pfalm  1.6. 

On  thcfe  accounts  it  i«,  that  this  trial  n  held  out  in  the  Scrip- 
ture, under  the  notion  of  opei)in:»  of  books  ;  and  men  ace  faid 
to  be  judged  out  of  thofe  things  v/rittcn  in  the  hooks,  lycv.  xs. 
12.  The  Judge  of  the  world, who  infallibly  know«fih  all  things, 
hath  no  need  of  books  to  be  laid  before  hi  n,  to  prevent  i?iif- 
taUc  in  any  point  of  law  or  fa6l ;  but  the  exprcflioo  points  at 
his  proceeding,  as  moU  nice,  accurate,  jifl,  und  well  gToi»ii<hd, 
in  every  ftcpof  it.  Now,  there  arc  four  books  that  Ihall  be  u- 
peii^d  in  that  day. 

/■/^y?,  The  book  of  God's  remembrance  or  omnifciencc, 
Mril.  iii.  19.  This  is  an  exaft  record  of  every  man's  ftate.tbo'is, 
'.vcrds,  and  deeds,  good  or  evil  ;  it  is,  as  it  werf  a  day-booJ?,it^ 
wuich  thcLoRO  puts  dov/n  all  that  paffjih  in  mensheaxis,1:ps, 
aiid  lives  ;  and  it  is  a-filling  up  every  da\'  that  one  lives.  In  if 
sre  rctordcJ  men's  (ins  and  good  works,  fccret  and  open,  with 
;«II  their  circumfhnces.  Here  arc  reg'flrcd  all  ibcir  privih-ges, 
mercies  temporal  and  fpiritual,  (omcinre  laid  to  iheir  hatid  ; 
the  checks,  admonitions,  Zc  rebukes,  given  by  teachers,  nei^h- 
i>ours,  afiliftions,  &  mens  own  confciences  ;  every  thing  m  i'l 
due  order.  This  book  will  ferve  onlyns  a  libel, in  rcfpcft  of  the 
ungodly  ;  but  it  will  be  for  another  ufe  in  rcfpeft  of  the  godly, 
najiciy,  for  a  tnemorial  of  their  good.  The  open;ngof  it,  is  the 
Judge's  bringing  to  light  what  is  written  in  it  :  the  re3dinff,as  it 
were,  of  the  libel  and  memorid,    rcfpe6ti:.vly,in  their  hearing. 

Siccfrd(y,  The  book  of  confcicnce  will  he  opcn«'d,  and  fhaU 
be  as  a  ihoufand  witnefles  fo  prove  the  WiSi,  Rom.ii.15.  IVhich 
JJitw  the  zvork  of  the  la-^  zuritten  in  their  hrnrli,  ikeit  confclenci 
n'fo  bearing  wiinrfs.  Cof.fcience  is  a  ccnfor  goin^  with  every 
r»  an  whitbcrfocvcr  he  gocs,fakingainacco  in'O' his  dccdsdone  in 
the  body,  and,  as  it  were,  notiujif  them  in  a  book  ;  the  which 
being  opened,  will  be;  found  a  double  of  the  formcr.fo  far  as  it 
yei2tes  tonne's  own  flate  and  cnfe.  Much  is  written  in  it, which 
cannot  be  read  new  j  ihe  writing  of  conrcicricc  being,  in  many 
cafes,  like  to  that  whicli  '\s  mr>de  with  the  j  licc  of  Icrnons,  not 
to  be  read,  till  it  be  held  before  the  fire  ;  bnt  then  men  flull 
; Lid  it  clearly  and  diilipHiy  ;  the  fire  which  »s  to  try  every 
:r;an'*  v>ork,  will  make  the  book  of  ccnfc-eccc  Icgibl:   in  tvcj. 


The  Bocks  opened,  3^5 

ry  |5r«nt.  Though  the  book  be  fralcd  noWjtbcconfcierce  blin<<, 
d'jTii  and  deaf,  the  fe3l.>  will  tben  b? -broken,  ar.d  tbt  bock  o- 
pentd.  There  fliail  be  no  more  a  wtrfk.  or  njifinForrred  con- 
(cicnce  among  thofc  on  the  righr  hand  or  thcfe  on  the  left. 
There  fliall  not  bs  a  filcut  conrciencc/^nd  far  lefs  a  Teamed  con- 
fciencc  among  all  the  ungodly  crew;  but  their  ccrfcicnces 
:3ll  be  mcll  p'lick  ii^niCQ,  and  rncft  liyelv,  in  iliai  day.  Nunc 
ir.Ajl  then  caU  gccd  evil,  or  cvi]  good.  '~"  .jgnorzn'c  of  wh^t  fia 
IS,  and  what  things  are  fins,  v.t11  b^ve  no  place  amonj?  tbcm  ; 
a«'.d  ihe  fiibtlc  reatonirus  of  men,  in  frtvoor  of  thtir  luft.«,  will 
ihen  hr  for  ever  b:.fflcd  by  their  o^^  coakieitces.  N->t>c  fhall 
have  the  i^\onr,  'f  I  m3y  io-fpeak,  ct  Ijm^  under  the  toft  cov- 
er of"  deliwon  ;  but  th».'y  fli^H  ^.li  he  convicted  hv  their  corjfn- 
cnce.  Nill  ihcy,  will  they,  they  fh^U  lock  ort  this  hook,  resd 
and  be  confounded  and  fiand  fpcccMcfj,  koowrn^  thnt  nothing 
is  charged  upon  tbc'.n  by  miftakc;  i\".i-:c.  this  is  a  book,  vbich 
was  aK/ays  in  their  <,v,n  rudody.  Thus  (hal!  the  Judge  make 
every  man  fee  himfclf  in  iht  g'tifsof  iiis  own  coulcicncc,  wbic.t 
wril   mike  quick  work. 

Thirdly,  The  bock  of  the  Law  fiiall  be  opened.  This  bock 
3$  the  ficnd^rd  and  rule,  by  which  li  kno«*rn  whst  \z  jighi,  and 
vhat  is  wrong  ;  zs  alfo,  what  ("cmcRcc  is  to  he  p»lT;-d  ecrord;nr- 
ly,  on  thcle  who  are  under  rr.  As  to  the  opening  at  u.is  book, 
in  its  ttatutcry  part,  vHich  {'le"'?  \vh;it  is  fin,  apd  what  'S  duty; 
it  falls  in  with  the  opcnliig  of  the  book  of  confcicnce.  For  con- 
fcience  is  fet,by  the  fovcirign  Lawgiver,  in  every  man's  brcjft, 
to  be  his  private  teacher,  to  Oiov^-  b'm  the  l.?w,  and  his  private 
p-ift'^r,  lo  make  sppliruiicn  of  the  f^tne  ;  and,  rt  that  d^y,  it 
Mill  be  ucrfccily  Ht  for  its  office  ;  fo  ih.it  the  confcience,  which 
is  moll  ftupid  now,  (hall  then  read  to  the  man,  mo/f  accurate, 
but  dreadful  lectures  on  ri^e  \\^.  But  vih'lt  fcxms,  mainly  at 
Icaft,  pointed  ar,  by  the  opening  f. f  this  book,  i->  the  operiingof 
tl  at  partof  itjU'hich  dotermines  Cue  rewardof  mensworks.  Novr, 
the  idw  proroifcd  life,  upon  perfgtt  obedicr.cc  ;  hut  none  caa 
be  found  on  the  rijht  hand,  or  on  the  left,  who  wiil  pretend  to 
thar,v,-hen  once  the  hook  of  confcicrce  is  opened, it  thrcateretS 
death  upon  difobst'ience,  and  win  cfT^ctually  bring  it  upon  ail 
under  its  dominion.  And  this  part  of  the  book  of  the  law,  de- 
termining the  rewaid  of  mens  works,  is  opened,  only  to  fhe'v 
V.  Ijat  mull  be  the  portion  of  the  un;jodly,  and  that  there  they 
may  read  their  fcntence  be  fore  it  be  pronouncrd.  Bui  U  is  nr  t 
op."ned  for  the  fentcnccof  thciVintsj  for  i:p  lenfeice,  ablofv- 
it!g  a  tinner,  could  ever  be  dra'.vn  out  of  ir.  The  law  promil- 
cih  l.'fe,  not  as  it  is  a  rule  of  2cl'ons^J'J«a5  a  covenantor  works; 
and  therefore  innocent  man  could  not  have  demanded  life  up- 
on his  obedience,  till  the  law  was  reduced  into  the  form  of  a 
fovcnaot,  as  was  ilici'n  before.     ^-^^^  the  i-::v>i  having  been,  ia 


^i6  The  BooJiS  opened. 

this  life,  brought  under  a  new  covenant,  namely,  the  covenant 
of  grace,  were  dead  to  the  law,  a>  a  covenant  of  works,  and  it 
was  dead  to  ihcm.  Wherefore,  as  they  fhall  not  have  any  feari 
cf  dcaih  fio;-n  it,  fothcy  can  have  no  hopes  of  life  from  i(,{ioce 
they  arc  not  under  the  law,  but  under  grace, Roin.  vi.  14.  Bui, 
for  their  fcnience,  another  book  is  opened  ;  of  which  m  the 
ntxt  place. 

Thus  the  Beck  of  the  Law  is  opened, for  the  fentence  againft 
all  thofe  on  the  Icfi  band  j  and  by  it  they  will  clearly  fee  the 
'  jfticc  of  the  judgmrnt  agaiijft  them,  and  how  the  Judge  pro- 
ctccj  therein,  according  10  law.  Neverthelefs,  there  will  be 
this  (iiffercnce,  naajcly,ihat  thefe  who  had  only  the  natural  law, 
and  lived  not  under  any  fpecial  revelation,  ftiall  be  judged  by 
thai  law  of  nature  they  had  in  their  hearts  :  which  law  bears, 
That  tkiy  tuuo  commit fuch  iJit'ngs,  as  they  will  ftand  conviikd  of, 
^ire  worthy  of  deaths  Rom.  i.  32.  Bat  thefe,  who  had  the  writ- 
ten law,  to  whom  the  word  ot  God  came,  as  it  has  founded  in 
the  vjfjble  church,  fhall  be  judged  by  that  written  law.  So  fays 
the  Apoftle,  Rom.  ii.  12.  For,ai  tnsny  as  kuve  finntd  without 
(ihe  wriiier.)  law,  JlialL pfrijk  without  (the  written)  law  :  And 
as  man}'  as  havejinncd  in  the  law  (i.  e.  under  the  written  law) 
Jhall  l^f  judg^  by  the  (written)  law.  . 

Lajilyt  Ancthcr  hck  fhall  be  opened^  which  is  the  book  of  life 
Rev.  XX.  12.  In  th:s  the  names  ot  ail  the  eltft  are  written,  as 
Christ  faid  to  his  difciples,  Luke  x.  20.  Yvurnamesare  writ- 
ten in  heaien.  This  book coniaits  Go D'sgracious  and  unchange- 
able purpofc,  to  bring  all  the  elf  ft  to  et*  rnai  life  ;  and  that,  jti 
order  thereto,  ihcy  be  redeemed  by  the  blood  of  his  Son,  efTcc- 
t'jally  called,  juftified,  adopted,  fanftified,  and  raifcd  up  by  him 
at  the  lalt  day  without  fin.  It  is  now  lodged  in  the  Mediator'* 
hand,  as  the  book  of  the  manner  of  the  kingdom  ;  and  having 
pel  [tdcd  the  v.-ork  the  Father  gave  them  to  do,  he  fliall,  on  the 
f^rcat  day,  produce  and  open  the  book,  and  prcfent  the  peifons 
therein  named,  fLulilefs  before  the  prefence  of  his  glory,  Judc 
9.4.  Ac^  having fpot  orwrinkl^^  or  anyfuch  thing,  Eph.  v.  27. 
None  of  them  all,  who  arc  natjied  in  the  book,  Ihall  be  miffing. 
Triry  fliall  be  found  qualified,  according  to  the  order  of  the 
took,  redeemed,  called,  juflificd,  lauflified,  raifed  up  without 
fpot ;  .what  remains  then,  but  that,  according  to  the  fame  book, 
they  obtain  the  great  end,  namely,  everlafling  life.  This  may 
be  gathered  from  tfiat  precious  prcmife,  Rev.  iii.  ^.  He  that 
czprccr,,cth,  the  fame  fliall  be  ctothea  in  white  raiment,  being  raii'- 
rd  in  ciory,  and  I  will  not  blct  out  his  name  cut  of  the  bcok  0/  life. 
Bui  I  tL'ul  rrnfejs  his  n«mr  (it  (hall  be,  as  it  were, read  out  among 
the  reft  of  Goo's  eleft)  before  my  Father,  and  before  his  angels, 
Kcre  is  now  the  ground  of  the  faints  abfolviturc,  the  ground  of 
the  blcdcd  fcQteocc  they  fhall  receive.     Thc,book  of  lifebcin^ 


Sentence  pronounced  en  the  Saints.      3 1 7 

(•pened,  it  will  be  known  to  all,  who  are  elected,  and  who  are 
Bor.     Thus  far  of  the  Trial  of  ihc  parties. 

£?ghthly^  Then  fhall  the  Judge  pronounce  that  bitflcd  fen- 
tence  on  the  faints,  Come  ye  bUjfcd  of  my  Father^  irher-it  ihn  king" 
dom  pnpared for ycu  from  thefcuiulaticn  of  the  wortd^  JSIat.  xxv. 
34.  It  is  moll  probable,  the  man  Ch  R  1ST  will  pronounce  it 
with  an  audible  voice;  which  not  only  ail  the  faints,  but  all  the 
wicked  likev/ife,  fhall  bear  and  underftand.  \Vh0c4n  conceive 
the  inexprefiible  joy,  with  which  thtfe  happy  ones  fhjl!  hear 
thtfe  words  ?  Who  can  imagine  that  fulneis  of  joy,  which  Oull 
be  poured  into  their  hearts,  with  thefc  words  rcnching  their 
car*  ?  And  who  cm  conceive  how  n^uch  of  hell  (hall  break  ii:- 
to  the  hearts  of  all  the  ungodly  crew,by  thefe  words  of  heaven  ? 
It  iscertain  this  fentence  (liall  be  pronounced, before  the  fcntcnce 
of  damnation, Mat.  xxv.  34.  41 .  TktnfnaU  the  King  fay  unto  th'-.tji 
on  his  right  hand Xome  ye  bUJfcd^z.—rhenfiaUhifay  alfo  to  them, 
pn  the  left  hand, D''part  from  mejt  ciir/eu,ik.L.  There  is  00  needof 
this  order,  that  the  faints  may,  withcat  fear,  &.c,  hear  the 
other  (entence  on  the  rcproh^ic  ;  they  who  are  raifed  in  glory, 
caught  up  to  meet  the  LoRo'in  the  air.prefcatcU  without  fpor, 
and  wbofe  fouls,  for  the  far  greater  pan  of  theui,  have  been  fo 
long  ill  heaven  before,  fhall  not  be  capable  of  any  fuch  fear. 
But  hereby  they  will  be  orderly  brought  in,  to  fit  in  judgment, 
as  Ch  rist's  afTcffbrs,  againft  the  ungodly  j  whole  tor tnent  will 
be  aggravated  by  it.  It  will  be  a  hell  to  them,  to  be  kept  out 
of  hell,  till  they  fee  the  doors  of  heaven  opened  to  receive  the 
faints,  who  once  dwelt  in  the  fame  country, parilh,  or  town, and 
fat  under  the  fame  miniftry  with  themfelves.  Thus  will  ihty 
fee  heaven  afar  off,  to  make  their  hell  the  hotter.  Like  that 
unbelieving  lord,  2  Kings  vii.  19,  20.  they  Diall  fee  the  plenty 
v/ith  their  e)es,  but  fujll  not  eat  ibereof.  Every  woid  of  the 
bleded  fentence,  fhall  be  like  an  envenomed  ar»ow  Ihat  into 
tlieir  hearts, while  they  iee  what  they  have  loA,aQd  from  thence 
gather  what  they  are  to  expe£l. 

This  fentence  palfcth  on  the  faints  according  to  their  works, 
Re.v.  XX.  12.  But  not  for  their  works,  nor  for  their  faith  neith- 
er, as  if  eternal  life  were  merited  by  them.  The  fentence  itfelF 
overthrows  this  abfurd  conceit.  The  kingdom  tiiey  are  called 
to,  was  prepared  for  ihcm,  frorn  the  foundation  of  the  world  ; 
rot  left  to  be  merited  by  themfelves,  who  we.'e  but  of  yefler- 
d^y.  They  inheritit  as  fons,  but  procure  it  rK)t  to  themfelves, as 
fervar.ts  do  the  reward  of  their  work.  I'bcy  wcie  redeemed  by 
the  blood  of  Christ,  and  clothed  with  his  fpotUls  righicouf. 
rcfs,  which  is  the  proper  caufc  of  the  fentence.  Tiiev  were  a!- 
fo  qualified  for  heaven,  by  the  lan£t:ficaiion  of  his  Snitit  ;  and 
hence  it  is  according  to  their  works  ;  fo  that  the  ungodly  world 
ihull  fee  now,  that  the  Judge  of  the  ^uick  and   dead  docs  gccg 


31 8      P.'niente  prono^mced  on  the  SainU^ 

♦  >  «Hcin,  who  wcp«  fptii.  Therefore  it  w  added  totbe  feDt«yte« 
r^r  /  v'.-f  rz»;  AuvgereJ,  and  ye  gavtime  mat,  Sec.  ver.  15,5,  36, 
^.hich  doth  ret  denote  rhe  ground,  but  the  .evi'icnce  ol  their 
i^gi-it  to  bcavcn  ;  as  if  a  judp^e  (lioii^id  fay,  be  abCoivesa  man  pur- 
incd  for  d^bt,  for  tl»e  %iritncK'ts-dapciic,  tivat  k  is  paid  »Ucad/. 
80  the  ApofiJ-  fays,  i  Cor.  *.  5.  A<f  tf/zVi6  mtr/  o/'thcii:  God 
T'jizi  not  wtLL  j^leafed^  for  ihty  ever;  cvcrUircion  in  ike  wildcrn'/s^ 
Their  ovcr/hrov  in  tiie  wildernefs  was  rvot  the  ground  of  Goo's 
<»irpleafurc  with  th*nn,  bat  an  cvidcco;  of  it.  And  thu»  our 
Lord  tcachcto  us  the  jntcfffary  CGnnexioii  betwixt  \\U\ty  and 
jiood  works,  namely,  works  evangelically  good  ;  works  havitig 
a  rcfpeii  to  Je  s  u  s  Ch  r  i  st,  and  done  out  of  faith  in  hi-n,  auu 
iove  to  hi»r>,  without  which  ^hcy  ivilliTOt  he  rcj^ardedio  that  day* 
And  the  fdints  will  fj  far  be  judged  according  to  fuch  wo'ki, 
that  the  degrees  of  glor^'  among.,  ihcm  thall  be  ^cccidiug  »o 
ihcle  works;  for  it  is  an  eternal  u\xihjldi:that/awJhff'a.nu/,}, 
Jhall  reap fparingfy,  2  Cor.  ix.  6. 

Thus  Hiail  the  good  works  of  the  godJy  hive  a  glorious,  «Qt 
p  ^latuitous  rev.ardi  a  reward  of  }U^;»ce,  not  of  debt;  which  will 
illi  them  vi'h  wonder  at  ihe  r»chcs  of  \\i:c.  gricc,  and  lae 
Lord's  coodr  fccnding  to  take  any  notice, eipcctally  fuch  pub- 
lic notice,  of  their  poor,  worthlefs  works.  The  which  f^ms 
to  be  the  i:nncrt  of  what  they  arc  faid  to  anfwer,  "Saym:;,  Lard, 
'nhcvjawrt;ethtes.n  hpngcrcd^  &c.  vtr.  3;*,  38,  39.  An  i  may 
th-y  noijufljy  wondtr,  to  fee  iheml^lves  Ui  down  to  the  n'.dr- 
riage- Topper  of  the  Lamb, in  confcqatnce  of  a  dinner  or  luppcr, 
c  Itttlc  TTieat  or  drink,  foch  aj  they  had,  which  they  gave  to  an 
h-jngry  or  thirfly  member  of  C»  r  >  st,  for  hu  take  ?  Oh  plen- 
tiful harvcfl  fclloAine;  upon  the  feed  of  good  woiki  !  rivcis  of 
j,iea(ure  fpiinpng  i^p  fro-,it,  pcTh;<p;>,  a  cup  of  cold  water  given 
rrt  a  difciple,  in  the  c^me  of  a  difci^lc  1  tterail  nianlio.s  o4' 
jiory  rifi'.)?;  our  of  a  rjiohl's  lodging  given  lo  a  faint,  who  svasa 
lirangcr  !  everlaflicg  ro<T*8  of  \i}oi\  given  in  exchange  ot  a  new 
c  >at,  or,  it  may  be,  an  old  one,  bcflow^d  ou  (ome  faint, who  had 
lot  necclTiry  clothing!  a  vilit  to  a  f:ck  faint,  lepaid  b\  Cilk  isr 
hi!nfclf,coin:ngs  in  the  glory  ot  his  P'athcr,  with  ^11  bis  holy 
angeh  !  a  viiit  made  to  a  poor  prifoner.for  the  caufeolCnKtsr, 
repaid  wi'h  a  vifir  froin  ihe  judoe  of  all,  lakirg  away  the  viCt- 
ant  with  him  to  the  palace  of  heaven,  t^Krre  to  be  cv.r  wub 
himfclf  !  thcfc  things  will  be  matter  of  cvcrlai)liig  wotidcr,  ai<4i 
fhould  fiir  up  sll,  to  fovr  lil-eially  in  IfdW,  wbiu;  the  fccd-li.iic 
oi  good  works  doth  hO.  Eut  it  is  Ch  R  ist'<  flainp  on  good 
\voik«,  that  puts  a  value  on  them,  in  the  eye  of  a  graciousGoD  ; 
which  fccms  to  be  the  iir^poil  of  our  Lor  d's  icply,  ver.  40. 
fn  ai  mucA  asyc  have  d't.e  it,  unto  out  of  the  Uaft  of  iktjc  *jy 
enthnn^yt  hue  dene  il  unto  n;^ 


:  Saints JkaU  ju^g t  tnt  Wo rli.  319 

iX.  Now  the  faints  having  received  their  o'.vn  fetitencr,  rhcy 
ihail  jooge  the  world,  i  Cor.  vi.  e.  This  wiS  cot  fui.'illcd, 
"when  the  empire  became  Chridiaas,  and  Chrift>aTis  were  made 
rnagiftratcs.  No,  the  P'^'mid  teJU  us,  Tltis  kcnour  havz  ai-hc 
flints^  PfaL  cxlix.  9.  hx\\  «he  Apoflle  in  the  forccited  place, 
adds,  And  if  the  u'orld  JJiail  h  judgfd  by  ycu,  areyc  ■^niaorihy  to 
jndgt  theJjKallcJi  Tii^ittirs  ?  Vcr.  ^  3.  Knozvye  rot  ihat  tut  jh all 
judge  angels  ^  Being  called,  they  co'ne  to  recti^e  their  king- 
dom, in  the  view  of  an^tls  and  men  ;  they  go  ^s  it  were,  from 
the  har  to  the  thjcne,  To  liivi  that  ovtrcomeik,  tuiU  I  grant  tojit 
with  me  on  my  thror.t.  Rev.  i  i.  at.  The/  (hall  not  only  judge 
ihe  ^orld,  in  Christ  their  head,  by  wny  of  commur.ion  wiiii 
fjim  ;  hy  their  v;ork5  compired  with  tUcfc  of  the  unoofUyr ;  or, 
"by  way  oFicflimony  againft  them  ;  hut  they  fliall  be  "ir<rfr<>rs  tt> 
Jesus  Ciir.is-t  ihe  Jacgc,  giving  their  voice  againll  thcm^ 
confenrirjg  to  his  j  idgmcnt  as  jufl,  and  laying  Amen,  to  liic 
doom  pronourccd  2gainft  all  xhK-.  uu.^cdly  ;  as  is  (aid  of  ihe  faints 
upon  the  judgmert  of  the  great  whore,  Rev.  xix.  1,  2.  Hallelu- 
jah ^  for  true  and  ri^htecus  are  his  judgnrr.''s.  Thus  the  uprjoht 
ihali  have  dominion  over  thc'in,  in  ih(;  morning  of  the  refanec- 
lion,  Pfa.  xhx.  14.  Then,  and  not  till  then  (hall  thsi  b:  fully 
accompliflied,  which  yc  m«y  read,  Ff,  cxlix.  6,  7,  8,  9,  Let  thi 
high  pratjis  ofGcrd  be  in  thdr  mout/z,  ,ind  a.  Izrc-tdged  fwori  in 
their  hand,  to  execute  vergeancc  ipon  'he  hea'UtTi^and  punijhmrnts 
■upon  the  peopL-i,-— this  honour  have  aii  ki^J.iints.  O!  what  a 
flraogt  turn  of  affairs,  will  appear  here  !  what  an  afionifhin^ 
fi^ht  will  it  be,  to  fee  wicked  c'rjrch men  and  fttitcfnen,  (land- 
ing 3S  criminalft-bcforc  the  faints,  whom  fd^nctimes  they  ccn- 
dcrnr.ed  as  heretics,  rcbeh  zud  traito^;!  to  fee  rr.cnof  riches  and 
power,  ftand  pale-faced  before  thefc^/hoRi  they  opprcffed  !  to 
fee  the  mocker  (land  tre..iblinj;  before  thcfe  whom  Ije.  mock- 
ed, the  v.-orldly-wife  man  befoY'i  thefc  whont  he  accounted 
fools  I  then  Dxall  the  defpif-d  faces  of  the  faints,  be  dreadful 
faces  to  thie  wicked  j  and  ihofe  v/ho  fometimcs  vrcre  the  fcng 
cf  the  drunkards,  (hall  then  be  a  terror  to  them.  All  wrongs- 
aiuft  be  righted  at  length,  and  every  one  ktin  h:s  proper  place, 

Tcnthly,  The  Judge  ihall  pToncurcs  the  fentence  of  damna- 
tion on  all  the  ungodiv  muliitude.  T hen  fh3.lL ht  fav  alfo  vr^to 
iheln  on  the  left  hand^  Dtpartfrcn  Tj:e,ye  curfd^  imo  cverlajii-aj. 
jirt,  prepared  JOT  the  d'.vii  and  his  angels,  vcr,  41.  FcailuL 
doom  !  and  that  from  the  fame  moiith,  from  vfher.ce  proceeded 
the  fcntenceof  abfoianon  before,  itv^ss  arjag,gi«vajionof  the  mi- 
ls r%'  of  thejew?,v'hen  their  city  Wasdcuioyeh.tf'.et  they  were  ruin- 
ed Ly  one  who  was  accounted  the  darhn^df  die  world.  O  !  wh.!C 
3n  aggravation  of  the  msfery  of  the  wicked  tvill  it  be,  that  be 
Tniill  pronounce  this  fenrence  a'fo  1  to  hear  the  eiirfe  fro'u 
^ouniZion^mttii  v.zzii  fee  la&ii  texfials,     T<j  tc  dia:ic:eti   by 


J26  Sentence  of  Da7nnaii on 


him,  who  came  to  fave  finners,  muft  be  double  damnation.  Buf 
thui  it  fhall  be.  The  Lamb  ofGoD  (fcall  roar,  as  a  lion,agaJQ4 
ihein  !  he  fh«l!  excommunicate,  and  caft  them  out  of  his  pre* 
fence  for  ever,  by  a  fcntence  from  the  throne,  laying,  Depart^ 
from  mc,  yc  cuijcd.  He  {hall  adjudge  them  »o  cverlafting  fire, 
and  the  fnciety  of  devils  for  evermore.  And  this  fcntence  alfo, 
we  fuppofe,  fliailbe  pronounced  with  an  audible  voice,  by  the 
man  Christ.  And  all  the  {^\x\\%^^\\  {zy,  lialUlKJak^  true 
and  riqkteoui  are  his  jud<rmcnts.  None  were  fo  compaflionate 
as  the  laints,  when  on  carih, during  the  time  of  God's  patience. 
B'Ji  now  that  time  is  at  an  cud,  their  compaflion  on  the  ungod- 
ly is  pA-allowcd  up  in  joy,  in  the  Mediator's  glory,  and  his  ex- 
tciiting  oF  jiift  juiliTment,  by  which  his  enemies  are  msde  hii 
iootfloo!.  Tho*  fometimes  the  righteous  man  did  weep  in  fc- 
cret  places  for  their  pride,  and  becaufe  they  would  not  hear; 
yet,  then,  He Jkall  rejoice ,  when  hej'ectk  the  vengeance  he  Jhatl 
ZL^aJh  his  fret  in  the  bleed  of  the  wicked,  Pfa.  Iviii.  lo.  No  pity 
Ihall  then  be  (hewn  to  them,  from  their  neareft  relations.  The 
godly  wife  fhall  applaud  the  i'j<lice  of  the  Judge,  in  the  con- 
dcm»iation  of  her  ungodly  hufband ;  the  godly  hulband  fhall  fay 
Amen  to  the  damnation  ot  her  who  lay  in  his  bofom  :  the  godly 
parents  fliall  fay,  Hallelujah,  at  the  pafTing  of  the  fentcnoc  a- 
^aintt  their  ungodly  child  ;  and  the  godly  child  fhall,  from  his 
heart,  approve  the  damnation  of  his  wicked  parents,  the  father 
who  begat  him,  and  the  mother  vho  bore  him.  The  fcntence 
isjufl  :  they  are  judged  according  to  their  zocrhs,  Rev.  xx.  i«. 

There  is  no  wrong  done  them  ;  for  I  was  hungry,  faith  our 
Lord,  and  ye  gave  me  no  meat ;  J  was  thi*Jfy,  and  ye  gave  me 
719  drink  ;  /  was  ajlranger,  and  ye  took  iw.  net  in  ;  nak'd,  and 
ye  clothed  rue  not  ;  [fick,  ahdin  prifon,  and  ye  vijited  me  not,  vcr. 
ij  2,  43.  Thcfe  are  not  only  evidences  of  their  ungodly  and  curf-* 
ed  ftatc,  but  mofl  proper  caufes  and  grounds  of  their  condemna- 
tion; for  tho*  good  works  do  not  merit  falvation.yet  evil  works 
mciit  ddHination.  Sins  of  one  kind  only,  namely,  of  omiflion, 
are  here  mentioned;  not  that  ihclc  alone  fhall  then  be  difcov- 
cred,  for  the  opening  of  the  books  lay  all  open,  but  bccaufc 
thcfe,  tho'  there  wevc  no  more,  are  lufficicnt  to  damn  unpar- 
doned finnets.  And  if  men  fhall  be  condemned  for  fins  of  o- 
inifnon,  much  more  for  fins  of  commiHioa.  The  omidion  of 
works  of  chjrity  and  merry,  is  condcfctnded  on  particularlv,  to 
Hop  the  mouths  of  tHe  wicked;  for  it  is  mofl  juft,  ihjt  he  havft 
j  jdgmcnt  without  mercy, that  bath  fiiewcd  no  mercy, Jam.  ii.  13. 
rhe  metnioring  of  the  omitlion  of  «ds  of  charity  and  mercy 
towards  the  diflreflcd  members  of  Cii  rest,  intimafes,  thit  it 
is  the  jiidgmcntof  thole  who  have  heard  of  Ch  u  J  n  r  tnthcgof- 
pcl,  that  it  principally  intended  here,  in  this  portioa  of  ftpp^ 
(urc  ;  and  that  the  flighting  of  Cuk  1ST, will  be  lite  grcjuca«l9 


en  tke^UngoJly,  321 

<)f  the  n*ro  of  tfjofe  who  hear  ihe  gofpel  ;  but  the  enmity  of 
ihc  hearts  of  the  wicked  againft  himfelf,  is  difcovercd  by  the 
entertainment  they  now  give  to  his  members. 

In  vain  vwill  they  iz.y,V/h'tnfaw  xvc  ihce  an  hungred^  or  a-tkirfi  f 
&c.  ver.  44.  For  the  Lobd  reckons,  and  will  reckon,  the 
world's  unkindnefs  to  bis  people,  uakindnefs  to  himfelf  :  In  as 
muck  as  ye  did  it  not  to  one  of  ihe  Itafc  ofthcfe^  ye  did  it  not  to  witf, 
ver.  45.  O  meat  and  drink  unliaopily  fparcd,  when  a  member 
of  Christ  was  in  need  of  it  !  O  wretched  negleft,  that  the 
ftranf^er  faint  was  not  taken  in  !  it  had  been  better  for  them, 
they  had  quitted  their  own  room,  and  their  own  bed,  than  he 
had  wanted  lodging,  O  curfcd  clothing,  may  the  wicked  fay, 
that  was  in  my  houfc,  locked  up  in  my  cheft,  or  hanging  in  my 
wardrobe,  and  was  not  brought  out  to  clothe  luch  a-one  !  O  that 
I  had  dripped  myfelf,  rather  than  he  had  gone  away  without 
cloathing  f  Curfed  hufincfs,  that  diverted  me  from  vifiting  a 
fick  faint  !  O  that  I  had  rather  v.'atchcd  whole  nights  with  him  ! 
V/retch  that  I  was  \  why  did  I  fit  at  eafe  \n  my  houfe,  when  he 
was  in  prifon,  and  not  viiit  htm  ?  J5«it  now  the  tables  are  turn- 
ed ;  Christ's  fervanis  fiiall  eat,  but  I  fhall  be  hungry  ;  his 
fervaots  Iha)l  drink,  but  I  (halhbe  thirfly  j'^ibey  rejoice  but  I  am 
afhamed,  Ifa.  Ixv.  13.  They  are  taken  in,  but  I  am  call  our, 
and  bid  depart  j  they  are  clothed  with  robes  of  glory, but  I  walk 
naked  and  they  fee  my  fliame.  Rev.  xvi.  1^5.  They  are  now 
raifed  up  on  high,  beyond  the  reach  of  ficknefs  or  pain;  but  t 
muft  now  lie  down  in  for  row,  Ifa.  1.  i  r.  Now  fhall  they  go 
to  the  palace  of  heaven,  but  I  mull  go  lo  the  prifon  of  hell. 

But  if  our  Lord  thus  refents  mens'  negicUing  to  help  his 
people  under  tbefe,  and  the  l:ke  diftrefTes;  what  may  they  ex- 
pefi,  who  are  the  authors  and  inilruments  of  them  ?  If  they 
fliall  be  fed  with  wrath,  who  ^td  them  not  when  they  wer^  hun- 
gry; what  (hail  become  of  thofe,who  robbed  aud  fpoiled  them, 
and  took  their  own  bread  away  from  them  ?  What  a  full  cup 
of  wrath  fhall  be  the  portion  of  thofe  who  wers  fo  far  from  giv- 
ing them  meat  or  drink,  when  hungry  or  thirRy,  that  they  made 
it  a  crime  for  others  to  entertain  them,  and  made  thcrafelves 
drunk  with  their  blood  !  they  mud  lodge  with  dcvili  for  ever- 
more, who  took  not  in  the  Lor  d's  people,  when  (Irangers ; 
then,  what  a  lodging  fr»all  thofe  have,  who  drave  them  out'  of 
their  own  houfcs,out  of  their  native  landjand  made  theiiillrang- 
crs?  Men  will  be  condemned  for  not  clothing  them,  when  nak- 
ed ;  then,  how  heavy  mud  the  Icnte.ice  of  thofe  be,  who  have 
ftript  them,  and  made  them  go  without  cloathir.g  ?  Sorely,  it 
not  vifiting  of  them  in  ficknelj.or  'n\  a  prifon, (hail  he  fo  fevere- 
ly  punifhed  ;  they  fliEll  not  efcape  a  mod  heavy  doom,  who 
iiave  «aft  them  into  pfifoftSjand  have  put  thcoi  aiadei  fu-h  hard^' 


g  S  2  Sc  ni'mce^  of  Damnatic: 


ftfp!i,  a«  hrvt  impaiccd  tNcir  health.  brooj;hi  fickoe-fs  on  thcni, 
anJ  cut  their  dsy»  in  prifon,  cr  out  of  priloii. 

To  put  a  face  vfion  fuch  wicked  prattkcf,  men  will  prrtcnd 
to  retain  an  hor>otir  £oi  Chr  is  r  and  religmn,  while  they  ihu« 
treat  his  mcrnhtffs,  w:ilk(ii^in  hit  wuvs,  and  keeping  the  tnitb« 
Thtv  ate  h*re  rrprcJentcd  to  hv,  Wk':nfaw  we  t&cfan  kunffrtd, 
cr  a-tkitfiy  or  ajtrattfrir^  or  naked,  orjici,  or  in  prifon,  arid  did 
not  mirnjtfr  viUo  thee  ?  ver.  44.  As  if  they  lh';u)d  fey,  Oar 
hic»6,  dr»nk.  lodgirg,  rlotb:nij,  and  vifits,  were  indeed  rcftfcd, 
but  not  to  Ch  R  1st  ;  but  to  a  let  of  men.  of  a  bad  charaftrr  ; 
men  who  turned  ihc  'votld  apfrde  down,  AfUxwii.  6.  who  trou- 
bled Ifracl,  ft  Kings  Kvi:i.  17.  an  humorous  andfantailic  fort  of- 
p<*ople,  having  laws  diveile  irom  all  people;  factious  and  r-c- 
bclliouf,  ihcy  Hid  not  ktep  the  king'i  laws,  and  tbcTctore  a  very 
dangCfOi«  fct  of  men  j  it  W2»  not  tor  the  king's  profit  to  fuffcr 
them,  Edher  til.  8.  But  altho'  men  c^kfl  in.ijaity  upon  the 
godly,  !>>»J  give  them  ill  narr.cj,  that  they  may  treat  them  .a«' 
criminals  ;  all  theTe  pretences  umU  avail  them  nothing,  in  the 
great  day,  before  the  rii^hKs>us  Judge, nor  before  their  own  cotW 
fticnccs  neither  ;  bm  ihc  real  ground  of  their  cn.7ji;yagi*inri  the 
faints,  will  be  found,  to  their  owo  conviction,  to  be  iheir  enmi- 
ty acainfl  Cay  1  sr  himulf.  Thi*  feems  to  be  the  import^f  the 
objc£iion  of  tl>e  damned,  ver.  44.  and  of  ihe  an(u-cr  to  it, 
ver.  4,5.  In  as  much  csyc  did  iinot  toxMC  of  the  IcaftoftkrJ'e^  ye 
did  it  not  to  me.  , 

Lrrjlly,  Sentence  being  pif!  on  Both  parties,  foUow*  the  futf 
execution  of  the  fame,  vet .  46.  And  t.i  jtJhaU  go  away  into  ev- 
trlaJHngpunipimerit,biit  tit  righteous  into  hfr  eternal.  The  d.4mn- 
cd  Oiall  get  no  reprieve,  but  go  to  their  place  without  delay  ; 
they  Ihall  be  driven  a'A'ay  froi»»  ihejadg:in;nf-reat  into  hell';  and 
fbc  faints  fliall  cnfr  into  (he  king'*  paUce.Pf.  jtlv.  r5.  n^mclv, 
into  heaven  the  feat  of  the  hldfcd.  But  our  LoR  D  GiiR  is  r, 
and  his  glorious  compsnv,  fball  keep  the  fi»;ld  that  dav,  and  lee 
the  backs  of  all  their  enemies  ;  for  the  damned  go  off  firft. 

In  ihti  day  of  the  Lo  r.  d,  the  great  day,  fhxll  be  the  ";encral 
corfld^TAtion,  Hy  which  thofc  viliblc  heavens,  the  earth  aod  fca 
fhall  pafs  a'.vay.  ICottbat  thev  (boll  h?  annihilated,  of  r^ducccf 
to  no'hing,  that  is  not  the  oprratton  of  fire  ;  but  they  (hall  be 
diffjlvcd,  aod  purg«-d  by  that  fire,  from  all  the  cffttls  of  fin,  cr 
of  ihccuifc,  I  pon  them  ;  and  \\\zx\  renewed, and  made  rftoreglo- 
rioai  and  fljblc.  Of  this  o^^fl  i^ration,thcApoftlc  Petet  fp-^iVs, 
•Pet.  111.  10.  fiut  the  d'ly  rf  the  Ltrd  roiLl  coine  y  as  a  c 

nif^id  ',  in  tUe  rchich  tUe  fieavens  fhntl  pafs  awny  wiih  a 
andt/i':e!et>fyntJ7tal(r-^Unfiik/?rr,'(fi:A>ati  tkc  fcn 
ihr  works  thai  are  therein J.'iaU  be  In/rr.t  up,  Sec  aH- 
And  of  the  renewing  of  the  world,  ht  adds,  ver.  "' 


The  general  Conflagration,      .     323 

Wt^  according  to  his  promife^    look  for  nttj  heavtn&y  and  a  new 
earthy  wherein  dxveUetk  rtghteoii/'nefs. 

It  feems  moft  agreeable  to  the  fcfipfures,  and  to  the  nature 
of  the  thing,  to  conceive  this  conflagration  to  follow  after  the 
general  judgment ;  fentence  beiDg  pad  en  both  parties  before  it. 
And  I  judge  it  probable,  that  it  will  fall  in  with  the  patting  of 
the  fentence  in  execution  againft  the  damned  j  fo  as  they  flial), 
according  to  their  fentence,  depart,  and  the  heavens  and  the 
earth  pals  away,  together  and  at  once,  at  that  furious  rebuke 
from  the  throne,  driving  away  the  damned  out  of  the  world,  ia 
this  fire,  to  the  everlafting  fire  prepared  for  the  devil  and  his 
angels.  Even  as,  in  the  deluge,  with  which  the  Apoftle  Peter 
compares  the  conflagration  or  burning  of  th?  world,  2  Pet.  iii.  6, 
7.  the  world  itfelf,  and  the  wLrked  upon  it,  perifiicd  together  ; 
the  fame  water  which  dcfttoyed  the  ear'h,  fwceping  away  the 
inhabitants.  For  it  is  rot  likely, that  the  wicked  Ihall  at  all  ftand 
on  the  new  earth, wherein  dwelletb  righteoufnefs,  2  Pet.  iii.  13, 
and  as  for  this  earth,  it  (hall  flee  away,  which  feems  to  denote  a 
very  quick  dilpatch,  and  it  (hall  flee  frotn  his  face,  who  Tits  oa 
the  throne,  Rev.  xx.  ii.  And  I  /aw  a  great  white  t/irone^  and 
him.  that  fat  on  it^  from  whoft  fa^c  the  earth  and  the  heavens  fed 
away.  The  execution  of  the  fentence  on  the  wicked,  is  alfo 
thus  expreffed  :  They  (hall  be  puni(hed  with  everlafting  deftruc- 
tion  from  the  prefence,  or  from  the  face  of  the  Lo  r  d,  2  Thef, 
i.  9.  The  original  word  is  the  fame  in  both  texts,  the  which 
being  compared,  feem  to  fay,  tha*.  thefe  creatures  abufed  by  the 
wicked,  being  left  to  ftand,  as  witnefles  againft  them  in  the 
judgmen%  are,  after  fentence  part  on  their  abufers,  ma(fc 
to  pafs  away  with  them  from  the  face  of  the  Judge.  It  is  true, 
riie  fleeing  away  of  the  earth  and  heaven  is  narrated,  Rev.  xx. 
1 1,  before  the  judgment  ;  but  that  will  not  prove  its  going  be- 
fore the  juc^gment,  more  than  the  narrating  of  the  judgment* 
ver.  12.  before  the  refurreBion,  ver.  13,  will  prove  the  judg- 
ment to  be  before  it.  Further,  it  is  remarkable,  in  the  execu- 
tion of  the  fentence.  Rev.  xx.  14,  15.  that  not  only  the  repro- 
katc  are  caft  into  the  lake,  but  death  and  hell,  are  call  into  it 
Itkewife  ;  all  effcfts  of  (in,  and  of  the  curfe,  are  removed  out  of 
the  world,  for  which  very  caufe  fhall  the  confiagrr.tioa  be,  and 
they  are  confined  to  the  place  oF  the  damned.  Befides  all  thif, 
jt  is  evident  the  end  of  the  world  is  by  the  conflagration  ;  and 
the  Apoftle  tells  us,  1  Cor.  xv.  24.,  25.  thar,  Then  coraeth  thz 
cndy  when  hefiaU  have  delivered  up  the  kingdom  to  Gcd^  even  the- 
Father  :  when  kefiallhavcput  down  all  rule,  and  ail  authority^ 
and  power.  For  he  mnji  reign,  till  he  hath  put  all  enemies  unaer 
his  feet.  The  which  laft,  as  it  mu(i  be  done  before  the  end;  fo 
it  feems  not  to  be  done,  but  by  putting  the  fentence  in  exec\> 
♦ion.  paf>  ii>  the  day  of  judgment,  againft  the  wicked. 


3-4  '^fif  general  Conjlagration . 

Now,  if  the  burning  of  Sodom  and  Gomorrah,  that  afe  f«t 
forth  for  an  example,  fude  7.  was  fo  dreadful  ;  bow  terrible 
Will  that  day  b-,  when  the  whole  world  fhall  be  at  once  in  flames ! 
how  will  wretched  worldlings  lock,  when  their  darling  world 
fliall  be  al!  fet  on  fire  ?  Then  fhall  ilrongcafiles,  and  towering 
palaces,  vith  ail  their  rich  furniture,  go  up  together  in  one 
name  wiih  the  lowcft  cottages.  Wiiat  heart  can  fully  conceive 
the  terror  of  that  day  to  the  wicked,  when  the  whole  fabric  of 
heaven  and  eanh,  fh'^Il  at  onrc  br  difTolvcd  by  that  .fire  I  when 
th<>.t  roilcrable  conrtpany  fiiall  be  diiven  from  the  tribunal  to  the 
pit,  with  iiTc  wi'hln  them,  and  fire  without  them,  and  on  every 
hand  of  them  ;  fire  before  &:  behind  them,  awaiting  them  in  the 
Jake,  whither  iWk  fire,  for  ought  appears,  tnay  follow  them  ! 

As  for  the  particular  place  of  this  judgment,  though  fomc 
point  us  to  the  valley  of  Jeho'hiphat  for  it,  yet  our  Lord, 
^ho  knew  it,  beiag  afi;ed  the  qucttion  by  his  difcrplcs,  i¥here 
k.»rd?  told  them  only,  IVkercfoever  the  body  is,  thither  wilt  the 
^f?Us  be  gathered  to  7(1  Iter  ^  Luk.c  xvii.  37.  After  which  anfv/cr,, 
»t  is  too  much  for  men  to  renew  the  quetlion.  A>s  for  the  time 
when  it  (hsll  he  ;  in  vain  do  men  fcarc^i  for  what  the  Lor  i> 
has  purpofely  kept  fecret,  A£^s  i.  8.  //  ii  net/or  you  to  know  the 
/^^«  or  t}i£  feafcns,  loHichthe  Father  has  put  in  hii  cun  power. 
The  ApoHIe  Paul,  after  having  very  plainly  dcfcribcd  the  fci- 
end  coming  of  Ch  R  I  ST,  i  Thef.  iv.  16,  17.  adds,  chap.  v.«. 
Hut  cf  the  times  andjtafcns^  brethren,  ye  have  no  need  that  I  write 
witoyoii.  For  ycurj'eives  know  pcrjcilly,  that  the  day  of  the  Lord 
fo  comethyasa  ihitfin  the  night.  Neverthelefs,  fomein  fcvcrafc 
ages,  have  made  very  bold  with  the  time  ;  and  fcveral  particuu 
lar  years,  which  arc  now  pad,  have  Deen  given  out  to  the  worlds 
for  the  time  of  the  end,  by  men  who  have  pried  into  the  fccrc^J 
of  God.  Time  has  prnciafmed  to  the  world  their  rafhncfs  and 
follv  ;  and  it  is  likely,  they  will  be  no  more  happy  in  their 
conjcflures,  whcfc  determinate  time  is  yet  to  come.  Let  us  reft 
in  that  he  cometh.  God  hath  kept  the  day  hid  frorp  us,  that 
we  may  he  everv  dav  ready  for  it, Mat.  xxv.  13.  IVatck  therefore^ 
Jorye  know  neitherthe  dcv  nor  the  hour^  wherein  the  Son  of  man 
coneth.  And  Icr  us  reuiciTibcr,ihat  the  latl  day^'of  our  life  wiH 
cJetcrminc  our  Hnfe,  in  the  lail  day  of  the  world  ;  and  as  wc 
die,   fo  fhall  we  be  judged, 

I  fnall  now  fhnt  up  this  fubjcS,  wiih  fome  application  of 
what  has  been  faid. 

Use  L  or  comfort  to  all  the  falafs.  Here  is  abundance  of 
eonfolation  to  all  who  are  in  the  flate  of  grace.  Wh-tcver  b« 
'►our  alfliclions  in  the  world,  thisdiy  will  maltc  up  all  yourlofT- 
«s.  Though  you  have  lain  among  the  pots,  yet  fhall  ye  bt  as  tkt 
winp  of  a  dove  covered  with  fi/ver,  and  her  feathers  with  yeliua 
^old^  Ptaljilxviiir  13.     I'hou^h  the  world  reproach,  judge  fcad 


V 

Comfort  to  the  Saints.  325 

condemn  you,  the  Judee  will  at  that  day  abfolve  yon,  and  bring 
forth  your  rightectifneU  as  the  light.      The  world's  fools,  will 
then  appear  to  have  been  the  only  wife  men  who    were    ia  it. 
Though  the  crofs  be  heavy,  you  may  well  bear  it  in  expectation 
of  the  Grown  of.righieourncls,  which  the    righteous  Judge  wiii 
jtben  give  you.     If  the  world  do  dcipife  you, and  treat  you  with 
,-i$jne  utmoft  contempt,  regard  it  not  ;    the   day  coraeih  vvhereiri 
;.you  (hall  fit  with  CaRiST  iu  his  throne.     Be  not  d'fccuraged, 
by  reafon  of  manifold  temptations  ;   but  refift  the  devii,  in  con- 
fidence of  a  full  and  complete  vi£lory  ;  for  you  fhall  judge  the 
tempter  at  laft.     Though  you  have  had  wreftling  now  with  die 
body  of  fin  and  death  ;  vet   ye  (hail  get  all  your  enemies  under 
,,ypurfect  at  length,  and  be  prefented    faultlefs   before  the  pre- 
>fence  of  his  glory.     Let  not  the  terror  of  that  day  difpirit  you, 
.  when  you  think  upon  it  ;  let  thcfe  who  have  flighted  the  Jud^e, 
pnd  continue  enemies  to  him,  and  to  the  way  cF  hblinels,  droop 
and  hang    down  their    heads,  when  they  think  of  his  coming  ; 
but  lift  ye  up  your  heads  withjoy,  for  ihe  Infl  day  will  be  your 
befl  day.     The  Judge  is  your  Head  and  Hulbnnd,  your  Redeem- 
..  cr,  and  your  Advocate.     Ye  n»ufl  appear  before  the  judgment- 
feat,  but  ye  {hall  not  come  into  condemnation,  John  v.  24.    His 
coming  will  not  be  againft  you,  but  for  you.      He  catric  in  the 
flefh,  to  remove  the  lawful  impediments  of  the  fpiritual  marri- 
age, by  his  death  ;  he  came  in  thcgofpcl    to  you,    to    efpoufe 
you  to  himfelf ;  he   will  come,  at  the   laft  dav,  to   folemniza 
-the  marriage,  and  take  the  bride  home  lo  his    Father's   houfe. 
Even  fo  co-ue  Lord  Jefus^ 

Use  II.  Of  Terror  to  all  uabelievcrs.  This  may  fcrveto 
•waken  a  fecure  geceraiion,  a  world  lying  iu  wickednefs,  as.  if 
they  Y''ere  neyerio  be  called  to  an  account  for  it ;  and  flighting 
the  Mediator,  as  if  he  were  not  10  judge  them.  Ah  !  how  few 
have  the  lively  irr.prcflions  of  the  judgment  to  come  !  moft  men 
live,, as  if  what  is  faid  of  ir,  from  the  word,  were  but  idle  tales. 
The  profane  lives  of  many,  fpeak  the  thoughts  of  it  to  be  far 
fuxm  their  hearti,  and  in  very  deed  make  a  mock  of  it  before  the 
.world,  faying  in  effeQ,  Where  is  the  promife  of  his  comiag  ? 
r,The  hypocriiy  pf  others,  who  blind  the  eyes  of  the  w  orld  witli 

a  fplendid  pj-fefiion,  being  in  appearance  Christ's  flicep,  --. 
^  while  they  arc  indeed  the  devil's  goats,  is  an  evidence,  that  the 
great  feparation  of  the  (heep  from  the  goats,  is  very  little  iaii 
to  heart.  How  do  many  indulge  in  fccret  wickednefs,  of  which 
Jlhey  would  be  alliamcd  before  witncfl'es ;  not  coDfidering  that 
their  moll  fecret  thoughts  and  a£iions  will,  at  that  day,  be  dif- 
covered,  before  the  great  congregation  !  hoi^r  eage#ly  are  men* 
hearts  fet  on  the  world, as  if  it  were  to  be  their  everlailmg  ha'o- 
'  itation  !  the  foleraa  affemblies,  and  public  ordinances,  wherein 
the  Judge  is  upon  a  tranUctionof  peace  with  the  ciimioais,  arc 


326 


1  l)  {<jy  bv  L' u'j' > ii'Ocrs, 


Bndervaloc^;  mens  heartj  wiil  fwim  like  feathers  in  tlictrtteft 
cf  thcfnQusrv,  that  wili  fink,  like  ftonts,  to  the  bottom,  in 
>?.re?of  This  life  ;  they  will  be  very  fcrious  in  trifles  of  thi» 
■VYotId,  and  irifi"  in  the  moil  iorioi«  ar»d  \yeighty  things  of  ano- 
ther wof  i^i.  BuJi  O  !  cnnfidcr  the  (hy  that  !•»  approacbin»,  iti 
vhich  Ciri»  1ST  fhall  come  to  judgment;  tWc  woi  Id  ihall  he 
fi»m!i»r.ned,  by  :'ne  found  of  the  laft  truirrpct,  to  compear  brfof^ 
^is  tr^r.unai.  The  .fudge  ?bn\\  fit  on  his  throne,  and  all  nations 
fhall  be  fiffed  before  him  ;  the  fepara»ion  fHiU  he  made  betwixt 
the  god!v  and  the  wickcd,.ihc  books  opeaed,  and  the  dead  judg- 
ed cut  of  thetn ;  one  party  fhall  be  adjudged  to-ercrlafling  life, 
and  the  oihcr  (o  cverJafting  frre,  accorHing  to  their  works. 

It  would  bea  fight  of  admir:jhlccuiioritv,ifthou  cou4dfl  wrtjr 
lip  thyfclf  in  (otnc  dark  douu,  or  hide  thyfelf  in  the  cleft  of 
feme  high  rock,  from  ifc-beiice  :hou  uiigbttR  cfpy  wicked  king^, 
princes,  judges,  and  great  ones  of  the  earthy  rifmg  out  of  their 
marble  to-.nhs,  and  brought  to  the  har,  to  tfi^fwcr  for  all  their 
crucliv,  irjuOice,  opprcGion,  and  profanrtr,  witbotK  any  markf 
cf  diniT)6hon,  but  what  their  wickcdnefe  pan  npon  ihem  :  pro- 
fane, unholy  and  unfaithful  churehmen,  purfucd  wirh  the  curfet 
of  the  ruined  people,  from  »hcir  graves  fo  the  judgment-feat, 
and  charged  with  the  blood  of  fou^s, to  whom  thev  gavenofaitk- 
ful  warning  ;  mighty  men  flanding  trembling  before  the  Judgr, 
unable  to  recover  their  woated  boldnef?,^  to  oivt-wit  him  with 
their  fuhtilties,  or  defend  f  hemfelv^s  by  their  ftrengih  ;  delicate 
vomencaft  forrh  of  fhcir  graces,  as  abominable  branches,  drag* 
ged  to  the  tiibunal,  to  an(wrr  for  their  ungodly  lives ;  tbcig* 
norant,  fuddenlv  taught  in  thtr  kiw,to  their  Gofli  >  and  the  learn- 
ed declared,  before  the  world,  fools  and  laborious  iiiHers ;  the 
aihcift  convinced,  the  hypocrite  unmaiked  ;  /nd  the  profane,  at 
long  run,  turned  ferious  about  his  etrrnal  flate  :  fecrci  mur- 
ders, adulteries,  tliefis,  cheat/;,  and  other  works  of  darkncfs, 
which  fcorned  all  Iruman  fearth,  difcovcred  and  laid  open  be- 
fore the  woild,  with  their  incli  roicute  circumHarces  ;  no  re- 
gard had  to  the  rich,  no  pity  fh^-nn  to  the  poor  j  the  fcalet  of 
the  world  turned  ;  opprtifrd  and  dcfpifcd  piety  fet  on  high  ;  ani 
^rofperous  wicljednefs  at  laft  brought  low  ;  all,  not  found  ia 
Ckr  I  ST,  arraigned,  convifted,  and  cofidcmned  without  rtfpeft 
of  pcrfons,  and  driven  from  the  tribunal  to  the  pit;  while  ihefc 
Ibund  in  him,  at  that  d\\  being  ab(<)lvcd  before  the  world,  go 
»ith  him  ii.to  heaven.  Nay, but  thou  canft  not  fo  efcape.  Thy- 
fclf, whofocvcr  thou  art,  not  being  in  Christ,  muft  bear  a 
ttart  in  this  tragical  and  friehiful  a£tion. 

Sinner,  that  f<ime  Lo  u  dCiik  I5  r.  whom  thou  now  defpifcfi, 
*#hom  thou  wounded  through  the  fides  of  his  melfcngers,  and 
before  whom  thou  doH  prefer  thy  luW«,  will  be  th)  Judge.  And 
^  cc^k^lcd  Saviour   will  be  a  fcvt.'-c  Jud^c,     O  !    what  Bioun* 


Terror  to  Unhelievers.  327 

tain,  what  rxjck  wilt  thou  get  to  fall  on  thee, and  Mde  thee  froni 
the  face  of  him  that  fitteth  on  the  throne  ?  'i'hou  haft  now  ai 
rock  within  thee,  a  heart  of  adamant,  fo  that  thou  canft  count 
the  darts  of  the  world  as  Aubble,  and  laugh  at  the  fhaking  of 
the  fpcar  ;  but  that  rock  will  rent,  at  the  iif;hi  of  the  Judge  ! 
that  hard  heart  will  then  break,  and  thou  f'^alt  wee;)  and  wail, 
when  weeping  and  wafiing  wtiJ  be  to  no  purpofe-  Death's  banids 
will  fall  off ;  the  grave  will  vomit  thee  out ,  and  the  mountains 
(ball  fkip  from  thee  ;  and  <be  rocks  refufe  to  grind  thee  to 
powder.  How  will  ihefe  curfed  eyes  abide  the  light  of  the 
Judge  !  Behold  he  cometh  i  where  is  the  profane  fwcarcis, 
who  tore  his  wounds  ?  the  wretched  wor'.riiing,  now  abandoned 
of  his  god  ?  the  formal  bypQCiite,  who  kiijcd  him,  and  bctra)etl 
him  ?  the  dclpifer  of  the  golpel,  w!io  lent  hi'ii  away  in  his  1;k f- 
fengers  groaning,  profaiicd  liis  Qjd/naivces,  and  trampled  under 
foot  his  precious  biood  ?  O,  murderer,  the  flain  Man  is  thy 
Judge  I  There  is  he  whom  thou  didft.  fo  rr-ahreat  !  Hc-hcld  the 
negletlcd  Lamb  of  Go;),  appearing  as  a  lion  agaiiifi  thee  ! 
How  will  thine  heart  endute  the  darts  of  liis  fiery  looks  !  That 
rocky  heart  now  kepi  out  againfl  him,  Ihail  then  be  blown  up  ! 
that  fare,  which  rcfufeth  to  blufh  now,  fljdli^hcn  gather  hisck- 
nefs  I  arrows  of  wra<h  ihall  pierce,  where  arrovN.'s  of  coiivjciioix 
cannot  eruer  now.  What  wilt  tho^i  anlwer  him,  when  herif- 
eth  up,  and  cbargeth  thee  with  thy  unbelief  and  impenitency  ? 
Wilt  thou  fay,  thou  waft  not  warned  P  Confcience  within  thee, 
will  give  thee  the  lie;  the  fecrct  groans  and  wearinefs  of  thofe, 
who  warned  thee,  will  witrjefs  the  contrarv.  Ifachildora 
fool  did  tell  you,  that  your  houfe  were  on  fire,  you  would  im- 
rudiafely  run  to  quench  it;  bui,  in  mattcis  of  eternal  concern, 
men  will  liril  fill  their  hearts  with  |>Tejudices*9;;ainft  the  mef- 
feng#rs,  and  then  call  their  mefiage  behind  their  backs.  Bat 
thefe  filly  fhifis  and  pretences  will  not  avail,  in  the  day  of  the 
Lord.  liov  will  tbcfe  curfed  cars,  now  deaf  to  the  call  of 
the  gofpcl,  inviting  finners,  to  come  to  Cm  r  I  s  r,hear  the  fear- 
ful lentence.  Depart  from,  me.,  ye  curfed^  into  cverlajiing  jire, 
prepared Jbr  the  devil  and  his  angcisf  ^^ofl^rpy  hearer  IhalJ  be 
there  ;  no  man's  heart  will  then  wander  j  their  hearts  and  eye$ 
will  then  be  fixed  on  their  mifery, which  they  will  not  now  be- 
lieve. O  that  we  knew  in  this  our  day,  the  things  that  belong 
to  cur  peace. 

LafJy,  Be  exhorted  to  believe  this  great  truth  j  and  believe 
it  fo,  as  you  ipay  prepare  for  the  judgment  betimes.  Set  up  a 
fecrct  tribunal  m  your  own  breafts,  and  often  call  yourlclvcs  to 
an  account  ihc^.  Make  the  Judge  your  friend  in  time,  by 
clcfing  with  him  in  the  offer  of  the  golpel  ;  and  give  all  dili- 
gence, that  ye  may  be  found  inCiiRrsr,  atth««t  day.  Call  off 
the  works  of  darkncls,  and  hvc,  a$  bcUcvirg   you  aie,   at  all 


328         Prcparatitm  for  Judgm evt. 

times,  and  in  all  places,  under  the  eye  of  your  Judge,  who  wHl 
bring  every  work  into  judgment,  with  every  fecret  thing.  Be 
fruitfuf  in  good  works,  knowing  that  as  vc  fow,  ye  iball  reap. 
5ft]dy  piety  towards  God,  righteoufncfs  and  charity  toward* 
xncn.  Lay  up  in  ftorc  plenty  of  works  of  charily  and  mercy, 
towards  them  who  are  in  diftrcfs,  efpecially  fuch  as  arc  of  the 
^ou{hold  of  faith,  that  thev  may  be  produced  that  day  a*  evi- 
dences, that  ye  belong  to  Ch  R  15T.  Shut  not  up  your  bowels 
of  mrrcy,  now,  towjrds  the  needy  ;  left  ye, then,  find  no  mercy. 
Take  hccJ,  ihat  in  all  your  wciks,  ye  be  fingls  and  fmcere  ; 
;iimtng,  in  them  all,  at  the  ^lory  of  your  LoR  D,  a  teftimony  olt 
ycur  love  to  him,  and  obedience  to  bis  command.  Leave. it  «o 
bypocfites,  who  have  their  reward,  to  proclaim  every  man  hi$' 
own  aot-)dneIs,and  to  found  a  trumpet, when  they  do  their'alms. 
It  is  a  bale  and  unchriftiar.  fpirit,  which  cannot  have  fatisfabtion 
in  a  good  work,  unlefs  it  be  expofed  to  the  view  of  others  ;  it 
is  utterly  unworthy  of  one,  who  believes  that  the  lad  trumpet 
fliall  call  together  the  whole  world  ;  before  whom  the  Judge 
himfclf  fnali  publiih  works  truly  good, how  fecrc'ly  loever  they 
uer«*.  done.  Live  in  a  believing  expetlatioa  of  the  coming  of 
'he  Lord.  Let  your  loins  be  always  girt,  and  your  lamps 
burning;  lo  when  he  comes,  whether  in  the  laft  dayof^our 
life,  or  in  the  laft  dav  of  the  world,  ye  fiull  be  able  to  lay  with 
joy,  Xj,  this  is  our  God^  and  zae  have  ivaiied  for  him. 


HEAD     V. 
The  Kingdom  of  HEAVEN. 

Matthew  xxv.  34. 

Thenjliall  the  Kins;  jay  unto  them  on  his  right 
hand  J  Come  yc'bLjJtd  oj  my'  Fatlier,  inhtrit 
the  kingdom  prepared  for  you  J  rem  the  Joun^ 
dalion  of  the  world. 

HAVING,  from  this  portion  of  Scripture,  which  the  text 
is  a  part  of,  difcourfcd  of  the  general  judgirvcirt ;  and  be- 
ins  to  fpcnk  of  the  cverlafliug  happincfs  of  the  faints, 
and  ihc  cvcrlalling  mifcry  of  the  wicked,  fiom  the  rciDCf, 
tive  fcntences  to  be  pronounced  upon  them,  in  ihc  great 
(lav  ;  1  ihall  lake  them  in  the  orJer  wherein  ihcy  lie  before  us  ; 
the  rather  that,  a  fcnttncc  is  firft  pafl  upon  the  righteous,  fo 
tne  exicution  i*-,ereof  i-;  firH  bepui',  though  ptjfTibly  llic  olhcff 
may  4e  fully  executed  bclofc  11  be  coicplcatcd. 


The  Kingdom  of  Iledven,  3"29 

The  wcyftis  of  the  text  contain  the  joyful  fcntence  itfelf,  to- 
gether with  aa  hiftorical  introduttion  thereto,  wlych  gives  us 
an  account  of  the  Judge  pronouncing  the  lenience  ;  the  Kin?^ 
Jesus  Christ  ;  the  parties  on  whom  it  is  given,  tkem  on  his 
right  hand ;  and  the  time  when,  tkal^  as  foon  as  ilie  trial  is  o- 
ver.  Of  thefc  I  have  fpoken  already.  It  is  the  fentence  it- 
felf we  are  now  to  conlider,  Come^yc  klcjfcd  of  my  FrJher,  &c. 
Stand  a-back,  Oye  profane  goats  ;  have  away  ail  unregeneratc. 
fouls,  not  united  to  Jksus  Christ;  this  is  not  for  you.  Come, 
"O  ve  faints,  brought  out  of  your  natural  ftate,  into  ihe  Hate  of 
grace  ;  behold  here  the  flats  of  glory  awaiting  you.  Here  i« 
elory  Jet  down  to  us  in  words  aad  fyllables  ;  a  lookinq-glaf* 
in  which  vou  may  fee  your  evcrlafling  happinefs  ;  a  icfieme^ 
or  draught,  of  Chr  isi's  Father's  houfe,  wherein  there  arc 
many  naanfioas. 

This  glorious  fentence  hears  two  things.  (i.)  The  com- 
plete happinels  to  which  the  faints  are  adjudged,  the  kin'rainH. 
(2.)  Their  folemn  adrnifTiop.  to  it-,  Come  ye  blej'^dofmy  F^ihei\ 
inherit,  Sec.  fifjl.  Their  corrplcte  happinsls  is  a  kingdom. 
A  kingdom  is  tbe  top  of  worldly  fel'ciiy;  there  is  nothing  on 
earth  greater  ihan  a  kingdom  ;  therefore  the.hir.  ^n  weight  of 
glory  in  heaven,  is  held  forth  to  us  under  that  i.o'.ion.  But  it  Is 
not'an  ordinary  kingdom.it  is  the  kingdom';  the  kingdom  of  hea- 
ven, iurpafTmg  all  the  kmgdoms  of  the  earth  in  giory,  honour, 
profit  and  plenfure,  infinitely  more  than  they  do  in  tbele  excel 
the  low  and  inglorious  condition  of  a  beggar  in  rags  and  on  a 
dunghill.  Secondly^  Thcie  is  a  folcmn  admKTioa  of  the  faints 
into  this  their  kingdom,  Come ycy  inherit  the  kingdom.  In  the 
view  ot  angels,  men  and  devils,  they  are  inveftcd  with  royalty, 
and  folemnly  inaugurated  before  the  whole  world  by  Jesus 
•Christ  the  heir  of  all  thini^s,  who  hath  all  pov/er  in  heaven 
and  in  earth.  Their  right  to  the  kingdom  is  folemnly  recog- 
nized and  owned  ;  They  are  admitted  to  if,  as  undoubted  heirs 
of  the  kingdom,  to  polTcls  it  by  inheritance  or  lot,  as  the  word 
properly  fignifies  ;  becaufe  o*  old,  inheriiarccs  were  defigned 
by  lot,  as  Canaan  to  Ifrael,  God's  firR-born,  as  they  arc  call- 
ed, Exoii.  iv.  22.  And  becufe  this  kingdom  \%  the  Fathei's 
iiingdom,  therefore  they  are  openly  acknowledged  in  their  ad- 
mi  fiion  to  it,  to  be  the  bleifcd  ofCn  R  1  ST*s  Father ;  the  v/hicii 
blefTing  was  given  them  long  before  ibis  fentence,  but  is  now 
folemnly  recognized  and  confirmed  to  them  by  the  Media'cr, 
in  his  Father's  name.  It  is  obiervable,  he  fays  nor,  Yo  bkff?  J 
^f  the  Father  j  hut  ye  hlefTcd  of  iny  Father  ;  to  (hew  us,  that  all 
fclcfTinas  ar«  derived  upon  us  froHi  the  Father,  the  foaniaia 
^f  blcfTi ng,  as  he  is  the  God  and  Father  of  our  Lord  Jrsu» 
Ch  r  1ST,  through  whom  we  are  bleffed,  Eph.  i.  3.  And  final- 
J/,  tkey  are  admitted  to  this  ItJn^doiB,   a&  that  which  wa*  ore- 


3^0  The  Sainis' kindly  power, 

parcAbr  them  from  the  foundation  of  the  world,  in  GonV: 
**""''  purp^fc,  before  they,  or  any  oF«thcin  were  ;  fhat  all  tkc 
woild  may  fee  eternal  life  to  be  ihd'frec  ^iftof  God. 

Doctrine, 

The  Saints  Jhall  be  viade  completely   happy,  in 
the  Pojfjffion  of  the  Kingdom  of  Heaven, 

Two  things  I  (hall  here  inquire  into,  (i.)  The  nature  of  »hi« 
liingdom.  (2.)  The  admifi-on  of  the  faints  thereto.  And  then 
I  (hall  make  praftical  inaprovemcnt  of  the  whole. 

Ft  R  ST,  As  to  the  nature  of  the  king»;om  of  heaven,  our 
Juiowledgc  of  itis  verv  imperfctl  !  for.  Eye  hath  notfrrv,  nor 
f  Or  heard  ^  neither  have  entered  into  the  heart  cfman^,thf  things 
tuhich  Gcd  hatk  prepared  for  them  that  love  him ^  1  Cor.  li.  9. 
As,  by  familiar  refcmblancrs,  parents  in(tru£l  their  little  chil- 
dren concerning  things,  of  which  ofhcrwife  they  can  have  no 
tolerable  notion  ;  fo  our  gracious  God,  in  contemphiion  of 
curweaknefs,  is  plcafed  to  rcprefent  to  us  heaven's  happincls, 
under  fimilitudes  taken  from  earthly  things,  glorious  is  the 
eyes  of  men  ;  (ince  naked  difcoyeries  of  the  heavenly  glory, di- 
verted of  earthly  refcmblances,  would  be  too  bright  for,  our 
weak  eyes,  and  in  them  we  would  Ijut  lofe  ourfelves.  Where- 
Tore  now,  one  can  but  fpcak  as  a  child  qf  thclc  things,  which 
ihc  day  will  fully  difcovcr. 

The  (^ate  of  glory  is  rcprcfented  under  the  notion  of  a  bing^ 
dom  ;  a  kingdom  among  men,  being  that  in  which  the  grenitit 
cumber  of  earthly  good  things  doth  concenter.  Now  every  faint 
fhall,  as  a  king,  inherit  a  kingdom.  All  Christ's  fubjcfts 
fhall  be  kings,  each  one  with  his  crown  upon  his  head  j  not  thai 
the  great  King  (hall  divcfl  hinjfelf  of  bis  royalty,  but  he  will 
make  all  his  children  parrakcrs  of  his  kingdoip. 

I.  The  faints  (hall  have  kingly  power  and  authority  given. 
Our  L«*  RD  gives  not  empiy  titles  to  his  favourites  ;  be  makes 
them  kings  indeed.  The  dominion  of  the  faints  will  be  a  do- 
minion far  exceeding  that  ot  the  greateft  monarch  ever  was  in 
earth.  They  will  be  abfolutc  waders  over  fin,  that  foineiimc 
bad  dominion  over  them,  Tbey  will  have  a  complete  rule 
owr  their  own  fpirits;  an  entire  management  of  al!  their  af- 
fe^ions  and  inclinations  which  now  create  iKem^fo  tnuch  mo- 
Icflation  ;  the  turbulent  root  of  corrupt  allcftions,  iball  be  for- 
ever expelled  out  of  that  kingdom,  and  never  be  able  ahy  more 
to  give  them  the  Icaft  difturbjince.  They  (hall  have  pqwcr  o- 
Ter  the  natiojis,  the  ungodly  of  all  nations,  and  ihaH  rule  them 
Vitb  a  rod  of  iron,  Rcv»  ii.  25,  2-.       Jhe  whole  world  of  the 


Their  Enfigns  of  Royalty.  331 

Wicked  fhall  be  broken  before  them  ;  .Satan  fhall  be  brujfed 
under  their  feet,  Rom.  xvi.  20.  He  jhall  neverjje  able  tofaf- 
ten  a  temptation  on  them  any  nicre  :  but  he  will  bejudged  by 
them  ;  and  in  their  light  cad,  with  the  reprobate  Crew,  into  the 
lake  of  fire  and  brimfione.  So  fhall  they  rule  over  their  op- 
preflbrs.  Having  fought  the  good  H}>ht,  and  got  the  vitlory, 
Christ  will  cnttnain  them  as  JoCiua  cia  his  captains,  cauf- 
ing  them  coxe  near,"  and  put  their  lect  upon  the  necks  01  kings, 
Jofh.  X.  24. 

n.  They  fhall  have  the  EnGgns  of  Royalty.  For  a  thronej 
Ch  R  1ST  will  grant  them  to  Gt  with  him  oahis  throne.  Rev. 
iii.  12.  They  will  be  advanced  to  the  highcft  honour  and  dig- 
nity they  are  c?ipablc  ot  ;  and,  in  the  enjoyment  of  it,  they  will 
have  an  eternal  undifturbed  rfpofc,  after  all  the  tcffings  tkey 
meet  with  in  the  world,  in  their  wayto  the  throne.  For  a 
crown,  they  (hall  receive  a  crown  cf  i^lory,  that  fadeih  not  a- 
wsiy,  I  Pet.  V.  4,  Xot  a  crown  of  flowers,  as  fubjttls,  being, 
conquerorsjor  viclors,  fometimcs  have  got;  fuch  a  crown  quick- 
iy  fades  ;  but  their  crown  never  fadeih.  Not  a  crown  of  gold, 
fuch  as  earthly  kinys  do  wear  ;  even  a  crown  of  gold  is  ofter^ 
llained,  and  can  never  make  then,  happy  who  wear  k.  But 
it  fhall  be  a  crown  of  j:iory.  A  crown  of  glory  is  a  crown  of 
life,  Rev.  ii.  ic.  that  life  which  knows  no  end  ;  a  crown  which 
death  can  never  make  to  fall  off  one's  head.  It  muft  be  an 
sbiding  crown  j  for  i:  js  a  crown  of  ri^hieoufnefs,  e  Tirn.  iv.  8. 
It  was  purchafed  for  them  by  CiiR  JS  r's  rightcoufntrs,  which 
is  impiHcd  to  them  ;  they  arc  qualified  for  11  hv  inheient  rigb- 
teoufnefs  ;  God's  righteoufnefs  or  faiihfulntls  fecures  it  lo 
them.  1  be^'  Ihall  have  a  fceptre,  a  rod  of  iron,  Rfv.  ii.  27. 
terrible  to  all  the  wicked  world.  And  a  fword  too,  a  two-edged 
fword  in  their  band,  to  execute  vcnceance  upon  the  heathen, 
and  punillnnent  upon  the  people,  iTylm  cxlix.  6,  7.  They 
fliall  have  rcyal  apparel.  The  royal  robes  in  this  kingdom 
are  white  robes,  lyev.  iii.  4.  Tkey  Jliall  zvalk  zuiih  me  in 
zvhiie.  Aiid  thefe  laft  do,  in  a  very  particular  manner,  point 
at  the  isconceivable  glory  of  the  Itate  of  the  faints  in  heaven. 

1  he  Lord  is  pleafed  often  to  rcprefent  unto  us  the  glo- 
rious Rate  of  the  faints,  under  the  notion  of  (heir  being  cloth- 
ed in  wbite  garments.  It  is  promifed  to  the  overcomer,  that 
he  fliall  be  clothed  in  white  raiment,  liev.  iii.  5.  The  elders 
about  the  throne  are  clothed  in  white  rainient,  chap.  iv.  4. 
7  he  multitude  before  the  throne  are  clothed  with  white  robti-, 
chap.  vit.  o,  arrayed  in  white  robes,  ver.  13.  made  white  iii 
ike  blood  of  ihe  Lamb.  ver.  14.  I  own,  the  hll  two  Jefiimp- 
nits  adduced,  do  refpett  the  Hate  of  the  faints  on  earth;  but 
withal  the  terms  are  borrowed  from  the  ft  ate  of  ihe  church  in 
bc^vciu     All  garments,  properly  lo  called,  being  badges  of  fiu 


,3 2^  White  Gai-mtnts. 

ind  (hamc,  (hall  be  laid  afide  by  the  faints,  when  they  coinc  to 
tbcir  ftaie  of  Jjloiy.  Rjt  il  we  coi.fider  pn  what  occaGons  white 
^armcn^s  were  wont  to  be  put  on,  we  (hah  find  much  of  beavea 
4>nd«r  ih»?m. 

Ftrjl,  The  Pvomans,  when  they  manumitted  their  hond-fer* 
Tants,  gave  ihcm  a  white  garment,  as  a  bad^e  of  their  freedom* 
So  dial  I  the  faint*  that  day  get  ou  white  robes  ;  for  it  it  the  da^i 
of  ih^  glorious  l.bt-rty  of  the  children  of  G  o  d,  Roni.  viii.  s  i, 
t^e  day  of  th :  rcdcmpiion  of  their  body,  ver.  23.  They  Ih^U 
>  more  fee  the  houfe  of  bo;:dagc,  nor  lie  any  more  among  the 
J  ,rs.  If  VFC  compare  the  (late  of  the  faints  on  earth,  with  that 
of  the  wicked,  it  is  indeed  a  iUte  of  freedom  ;  wherea*  the  oth- 
er is  a  ftate  of  lUvery  ;  but  in  comparifon  with  their  Hate  ia 
heaven,  it  is  but  a  fervitude.  A  faint  on  earth  is  indeed  a 
young  prince,  and  heir  to  the  crown  ;  hut  his  motto  may  be, 
i Jervty  for  be  diifercth  nothing  from  a  fervant,  though  he  be 
lord  ol  all,  Gal.  iv.  i.  What  are  the  groans  of  a  faint,  the  for- 
did and  bafe  work  he  is  fometiracs  found  employed  in, the  black 
&nd  tattered  gnrments  he  WhIUs  in,  but  badges  of  this  compara- 
r.  c  feivltucie?  But  from  the  day  the  faints  cotne  to  the  crown^ 
y  receive  their  com  pleat  freedom,  and  ferve  no  more.  They 
iuA\  be  fully  fiec<i  from  fin,  which  of  ail  evils  is  the  worft, 
both  in  itlelf,  and  in  their  apprcheniior.j  too  ;  How  great  then 
muft  that  freedom  be,  whca  thcfc  E,?yptians  whom  they  fee  ro- 
4«ty,  they  (hall  fee  them  no  more  again  forever  ?  'I'hcy  (hall  be 
ffie  from  all  temptation  to  fin  ;  Satarf  can  have  no  acccfs  U> 
iiptttiem  any  more,  by  himfcll,  nor  by  his  agents.  A  full  ao- 
.  ver  will  then  be  given  fo  that  petition  they  have  fo  often  repeat- 
ed, L>ad  us  not  into  Umf,tat;on,  No  hiding  ferpent  can  come 
into  the  paradife  above  }  nofnarc  nor  trap  can  be  laid  there,  to 
catch  the  feet  of  the  fainc;  ;  they  may  walk  there  fi!arlefsly,  for 
thev  can  be  in  no  hazard,  'nere  arc  no  lions  dens,  nomountaina 
of  the  Icopaids  there.  They  (hall  be  fet  beyo»id  the  polTibility 
of  iinuing,  for  they  AmiI  be  confirmed  in  goodnefs.  It  will  be 
f'.c  confummatc  freedom  of  their  will  10  be  unalterably  deter- 
ged to  good.  And  they  (hall  be  freed  from  all  the  clfctts  of 
iii»;  The  re  Jhali  be  no  more  death,  neithet  f arrow  ^  nor  crying, 
neither Jkall  there  be  any  more  pain.  Rev.  xxi.  4.  What  kini^^ 
dom  is  like  unto  this  i'  Death  makes  its  way  now  into  a  palace, 
•s  ealily  a-,  into  a  cottage  ;  forrow  fills  the  heart  of  one  who 
wears  a  crown  on  his  head  ;  royal  robes  arc  no  fence  againi^ 
pain,  and  crying  by  reafon  of  pain.  But  in  this  kingdom  no 
mifery  can  have  p^hcc.  AH  reproaches  (hall  be  wiped  off;  and 
f>ever  (hall  a  tear  drop  any  more  from  their  cye«*  They  fhaU 
not  complain  of  defertions  again  ;  the  Loro  will  never  hide 
hii  face  from  them  :  but  the  Sua  of  righteoufnefs  (hining  upon 
them  in  htt  mciidun  bii^htucfa,  will  difpel  ill  clouds,  aud  give 


White  Gar7nents,  33-3^ 

thcrfi  an  eveiiarting  day,  without  the  leaft  rnixiarc  of  darknefs.* 
A  deluge  of  vvra'.h,  afttr  a  tearful  thonder-ciapfrorn  the  throne, 
will  fweep  away  the  wicked  from  before  the  judgment-feat,  in- 
to the  lake  of  hre  ;  but  they  are,  in  the  lirft  place,  like  Xoali 
bfoiight  into  the  ark,  and  out  of  harm's  way. 

Second/)',  White  raiment  haih  been  a  token  of  purity.  There- 
fore the  Lamb's  wife  is  arrayed  in  fine  imen,  clean  and  whire. 
Rev,  xix.  8.  And  thofe  who  Hood  before  the  throne,  v.'a(hed 
their  robes,  and  made  them  white  in  the  blood  of  the  Ltjmb, 
chap.  vji.  14.  The  faints  fliall  then  put  on  the  robes  of  perked 
purity,  and  Diinein  fpotlefs  holiuels, like  the  fun  in  hh>  lucngth, 
without  the  leaft  cioud  to  intercept  his  hght.  Abroluic  inno- 
cence fhall  then  be  rcftored,  and  every  appearance  oflinbanilh- 
cd  far  from  his  kiu^dora.  The  guilr  of  fin,  and  the  reigning 
power  of  it,  are  now  t^ken  away  in  the  faints;  ncvenhclcls  {\:\ 
dwelleth  in  them,  Rom.  vii.  20.  But  then  it  fhall  be  no  more 
in  them  ;  the  corrupt  nature  w;U  be  qwite  removed;  that  root 
of  bitternefs  will  be  plucked  up,  and  no  veftijcs  of  it  left  in 
their  fouls  ;  their  nature  ihall  be  altogether  pare  and  finlcfs. 
There  fhall  be  no  more  darkiiefs  in  their  minds  ;  hut  the  under- 
flanding  oFcvery  faint,  when  he  is  come  to  ins  km>»dom,  will 
be  as  a  ^lobe  of  pure  and  unmixed  li^hi.  There  fnall  not  be 
the  leaft  aveifion  to  good,  or  inclination  to^evil,  in  their  wills  ; 
but  they  will  be  brought  to  a  pcrfcft  coniormi'v  to  the  will  of 
God,  blcft  with  anselical  puiity,  and  hxcd~rhereiri.  Their  af.. 
ftttions  fhall  not  be  liable  w  tht  leaft  dilorder  or  irregularity  ; 
it  will  coft  them  no  trouble  ro  keep  them  right  ;  they  will  get 
fuch  a  fet  of  purity,  as  they  can  never  lofe.  Tiicy  will  be  fo 
refined  from  ail  earthly  drols,  as  never  to  lavcur  more  of  anv 
thing  but  heaven.  Were  it  poffiblethey  fh  juld  be  fet  again 
amidft  theenrnaring  objeflsof  an  evil  world,  the/  flifr.Jid  walk 
among  them  without  the  leaft  defilement  ;  as  the  (un  (hmcs  ori 
the  dunghill,  yet  uniainted,  and  as  the  angels  pielerved  their 
purity  in  the  midft  of  Sodom.  Their  graces  fhali  then  be  per- 
fected, and  all  the  imperfeftions  now  cleaving  to  them,  done 
av/ay.  There  will  be  no  mcHC  gro*md  for  comniaints  of  wcak- 
ncfs  of  grace  i  none  in  that  kingdom  fhsU  complain  of  an  ill 
heait,  or  a  corrupt  nature.  //  dotk  not  yet  appear  rt'hnt, 
w-'fruUL  b*y  but — token  hejhall  appear^  zuc  fnad  be  likt  kim^ 
1  John  iii.  2. 

Tfiirdy,  Among  the  Jews,  thcfe  who  defired  to  be  admitted 
into  the  pneftly  office,  being  tried,  and  found  to  be  ot  tlife 
prieli'i  line, -and  •iiihuut  blemiih,  were  clothed  in  white,  anci 
enrolled  among  the  priefts.  This  fcems  to  be  aUudcd  to,  Rev, 
iii.  5.  He  that  ovcrcortiHh-'theJaintsjhatl be  clothed  in  wiiu  rai- 
vittit,  and  i  will  net  blot  out  his  name  out  of  the  book  of  l(fe. 
Tii«  faims  ate  not  kiri^s  only,  but  piicfls  alio  ;    foi  they  aic  9 


334  ^^'^^  2*^^  ^^  ?' w  C7its. 

Royal  Pficflbood,  i  Pet.  ii.  9.  They  will  be  priefls  upo« 
their  thrones.  Tbcy  arc  judicially  found  dcfccnded  from  the 
great  Migh-Pricft  of  their  profelEon,  begotten  of  him  by  hi< 
Spirit,  of  the  incorruptible  feed  of  the  word,  and  without  blc- 
mi(h  ;  fo  the  trial  being  over,  they  arc  admitted  to  be  prieQsin 
the  temple  above,  that  they  may  dwell  in  the  houle  of  the 
Lord  for  ever.  There  ij  nothing  upon  earth  more  glorious 
than  a  kingdom,  nothing  more  venerable  than  the  priefihood  j 
and  L  th  meet  together  in  the  glorified  Hate  of  the  faints.  The 
general  aCfernbly  of  the  firfl-born,  Hcb.  xii.  93.  .wliofc  is  the 
|>rie(lbood  and  tlie  double  portion,  appearing  in  their  white 
fobes  of  glory,  will  be  a  jevertmd  and  glorious  company.  That 
day  will  (hew  them  to  be  the  pcrfon«,  whom  the  Lord  has 
chofen  out  of  all  the  tribes  of  the  earth,  to  be  near  unto  him, 
and  to  enter  iHto  h's  temple,  even  into  his  holy  place.  Their 
priefthood,  begun  on  earth,  (hall  be  brought  to  its  pcrftclion, 
while  they  fball  be  employed  in  oflciina  the  facr^.fice  of  pratfe 
to  God  ai:d  tht  Lamb,  for  ever  and  ever.  They  go'  not  their 
portion,  in  the  earth. with  the  reft  of  the  tribes  ;  but  the  Lord 
nTrnfclf  was  their  p/jrr-.on,  and  will  be  :hcir  double  por» 
tion,  thro*  the  agee  oi  eternity. 

fourthly.  They  were  wont  to  wear  white  raiment,  in  a  time 
of  triumph  ;  'O'tbe  whicli  alio  there  feems  to  be  an  allufion, 
Rev.  iii.'5.  He  ikat  ov^rconeth ,  tkefimejhall  be  cloihtd  in  wliiU 
raiment.  And  what  is  heaven  but  an  everlafting  triumph! 
None  get  thith?r,hut  fu:h  as  fi^ht,  andt>vcrron\e  too.  Though 
Canaan  was  ^iven  to  the  Ifraclitcs,  as  an  inheritance,  they  be- 
hoved to  conquer  it,  ere  they  could  be  poiftiTors  of  it.  The 
faints,  in  this  woild,  arc  in  the  field  of  battle  often  in  red  gar- 
menif,  rolled  in  blood  ;  but  the  day  approacheth,  in  which 
they  fhall  flarid  before  the  thro»\e,  and  before  the  Lamb,  cloth- 
ed wi:h  white  robes,  and  palms  in  their  hands,  Rev.  vii.  9, 
having  obtained  a  complete  viclory  over  all  their  enemies. 
Tiic  palm  was  ufcd  as  a  fign  of  viftory  !  becaufe  that  tree,  op- 
pTcfTed  with  weights,  yiel^ied  not,  but  rather  fhooteth  upwards. 
And  palm-trees  wcic  carved  on  t^t  doors  of  the  moll  holy 
place,  i-King$  vi.  32,  which  was  a  fpecial  type  of  heaven  ;  for 
heaven  is  the  place,  which  the  faini&are  received  inuj,  as  con- 
querors. 

Behold  the  joy  and  peace  of  the  faints,  in  their  white  robes! 
The  joy  arifiig  from  the  view  of  pall  dangers,  and  of  riches 
#nd  honours  gained  at  the  very  door  of  death,  do  mofl  fcfnfibly 
touch  one's  heart  ;  and  this  will  be  an  ingredient  in  the  ever- 
lafting happinefs  of  the  fairxs,  which  could  have  had  no  place, 
in  the  heaven  of  innocent  Adam,  and  his  finlcfs  offspring,  fup- 
pofing  him  to  have  ftood.  Surely  the  glorified  lairits  will  not 
forget  the  entertainment   they  met  wiib  in  the  world;   it  will 


White  Gafmcnis,  535 

ic /or  tl»e  glory  of  God  ro  remember  it,  and  alfo  for  ihe 
heightening  of  their  jcv.  The  Sn:l  an  king,  by  birth  a  fon  of 
a  potter,  afted  a  wife  part,  in  that  he  would  be  fcrved  at  hia 
table,  with  earthern  vefkls  ;  the  which  could  not  but  put  an 
additional  fweetnefs  in  his  meals,  not  to  be  rclifhed  by  one 
born  air  to  the  cro"'n.  Can  ever  meat  be  fo  fweet  to  any  as 
to  the  hungry  man  ?  Or  can  any  have  futrh  a  rclift  of  plenty, 
as  he  who  has  been  under  pinching  ftrails  ?  The  more  difficul- 
ties the  faints  have  pafTed  t'l rough,  rn  their  way  to  heaven,  the 
place  will  be  the  fweeter  to  ihcm,  when  they  come  at  it.  E- 
very  happy  fticke,  ftruck  in  the  fpiriiual  warfare,  will  be  a 
jewel  in  their  crown  of  glor>'.  Each  viclory  obtained  againft 
fin,  Satan,  nnd  the  world,  will  raife  their  triumphant  joy  ther 
higher.  The  remembrance  of  the  crofs  will  fvectcn  the  crown  j 
«nd  the  memory  of  their  travel  through  the  wildernefs.  will  ptu 
an  additional  verdare  en  the  fields  of  glory,  while  ^hey  walk 
through  them,  mindiDg  the  day,  when  they  wciA  inourniDg 
without  the  fun. 

And  now  that  they  appear  triumphing  in  white  robes,  it  is 
a  lign  they  have  obtained  an  honourable  peace  ;  f«|ch  a  peace 
as  their  enemies  can  diflurb  no  more.  So  every  thing  peculi- 
arly adapted  to  their  militant  condition  is  laid  afide.  The 
fword  is  laid  down  :  and  they  betake  themfclves  to  the^pen  of 
a  ready  writer,  to  commemorate  the  praifes  of  hrm,  by  whom 
ihey  overcame.  Public  ordinances,  preaching,  facramenls, 
fliall  be  honourably  laid  afide;  there  is  no  tcnnpk  there,  Rev. 
xix.  32.  Sometimes  ihefe  were  fweet  to  them  j  but  the  trar- 
cliers  being  all  got  home,  the  inns,  appointed  for  their  enter- 
tainment by  the  way,  ate  fhut  up  ;  the  candcU  are  put  out, 
when  the  fan  is  rifen  and  the  tabernacle,  ufed  in  ihe  wildernefs, 
is  folded  up,  when  the  temple  of  glory  is  come  in  its  room. 
Many  of  the  faints  duties  will  then  be  laid  a&de  j  as  one  gives 
his  flzffout  of  his  hand,  when  he  is  come  to  the  end  of  his 
journey.  Praying  Qiall  then  be  turntd  to  prailing  ;  and,  ther«. 
being  no  (in  to  confefs,  no  wants  to  feek  the  fwpply  of  ;.  con- 
feflion  and  petition  (hall  be  Iwallowed  in  everlafling  ibanklgiv- 
rng.  There  will  be  no  mournmgin  heaven  ;  they  have  fowrr 
ID  tears,  the  reaping  time  of  joy  is  come,  and  Goo  (hall  wipe 
away  all  tears  from  their  eyes,  Rev.  xxi.  4.  No  need  of  mor- 
tification there  ;  and  fclfcxamination  is  then  at  an  end.  They 
will  not  need  to  watch  any  more,  the  danger  is  over.  Patience 
has  had  its  perfeft  w#rk,  and  there  is  no  ufe  for  it  there.  Viuvt 
h  turned  into  fiaht,  and  hope  is  fwallowcd  up  in  the  ocean  ri 
fenfibie  and  full  cnjoyinent.  All  the  •^•I'tlsarc  fubdued,  the 
faints  quietly  fet  on  their  throne  ;  and  u»  <lie  forces,  needful  \vk 
the  time  of  the  fpiritual  waifare,  are  iiCuiu  !«d  ^  and  they  cm- 
ly  on  th«r;ii4nnph  in  profoundeft  peact. 


33<5 


White  Garments* 


LafllYt  White  garments  were  worn  on  fefliv^l  dayj,  in  to* 
>cn  of  joy.  And  fo  fliall  the  faints  be  clothed  io  white  rai- 
ment; for  thev  fhall  keep  an  everbOing  Sahbath  to  the  Lord, 
ilcb.  iv.  9.  Thfrf  rcmaineth  iktrefcre  a  rej}^  or  keeping  cf  a 
Sahbathy  to  the  people  of  God.  The  Sabbath,  in  the  cUccm  of 
-.liiinrs,  is  the  queen  ot  days  ;  ard  they  ftull  have  an  cndleft 
^abbatijm  in  the  kingdom  of  heaven  ;  fo  fii^il  their  garirieats  be 
.always  white.  They  will  have  an  eternal  yejl^  witn  an  unin- 
terrupted joy  ;  for  heaven  is  not  a  refling  place  where  men 
may  iieep  out  an  eternity,  there  they  refl  not  day  nor  night  ; 
hti(  their  work  is  their  refl  and  continual  recreation,  and  loil 
and  wcarincfs  have  no  place  thfje.  They  reft  there  in  GoD, 
»^ho  is  the  centre  ot  their  fouls.  Here  they  fiod  the  com- 
plement, or  faiisfadion  of  all  their  dcfires  ;  having  the  ftiH  en- 
jovinent  of  God,  and  uninterrupted  communioo  with  bi»n. 
Th«  »s  th^  poMii,  unto  the  which  till  ilic  foul  come,  it  will  ai- 
vays  be  rcfiicls  :  biit,  that  point  reached,  it  rcRs  ;  for  he  is  the 
laft  end,  and  the  foul  can  go  no  farther.  It  cannot  undcrftand, 
will,  nor  defirc  more;  but  in  him  it  has  what  is  commeolura- 
blc  to  its  boundlefs  defircs-  This  is  the  happy  end  of  all  the 
labours  of  the  faints;  their  foil  and  forrowsiffue  in  a  joyful  i^ft. 
The  Chaldeans  meafann^  the  natural  day,  put  the  day  firft.ind 
the  night  laft :  but  the  Jews  counted  the  night  fiift,  and  the 
>iay  laft.  Even  fo,  the  wicked  begin  with  a  day  of  reft  a  fid 
plcdhire,  but  end  with  a  ni^ht  of  evcthfting  toil  and  forrow  ; 
but  God's  people  have  their  gloomy  night  fiift,  and  then 
comes  their  day  of  eternal  rtfl.  The  which,  Abraham,  in  the 
-parable,  obftrrved  to  the  rich  man  in  hell,  Luke  xvi.25.  <I?J/i, 
rememker  that  thou  in  thy  life-time  reccivedfl  thy  good  t kin gs^  and 
liktwife  Lazarus  evil  tinngs  ;  but  now  he  is  camforLedf  and  thdH 
art  tormented. 

If  I.  If  one  enquires  where  the  kingdonr>  of  the  faints  He*  ? 
It  is  not  in  this  world  ;  it  lies  in  a  better  country,  that  is,  an 
heavenly,  Htb.  xi.  16.  a  country  better  than  the  bcft  of  .this 
woild,  namely,  the  heavenly  Cana:\n,  ImHianucl's  land,  vhere 
roth»r>g,is  wanting  to  complete  the  happinefs  of  the  inhabitants. 
Thfs  is  the  happv  countiy,  blcft  with  a  perpetual  fpring,  and 
wh  ch  yicldcth  ,11  things,  for  ncccfTity.conveniency  and  delight. 
There  men  fhall  ejt  ^.n^cl's  food  ;  they  fhall  be  entertained  with 
the  hidden  manna,  Rev.  ii,  \-7.  without  bein<^  fet  to  the  pain- 
ful gathering  of  it.  Tney  will  be  fed  to  the  fill,  with  rhc  pro- 
tluf^  of  the  hfid  falling  into  tbeii  mouiiis  vvi.houtthc  leaf!  toil 
t>>  Oiefii.  That  land  enjoys  an  everlflfling  da/,  for  there  is  no 
riight  there,  Rev.  xxi.  2^5.  An  eternal  fun-fhiac  beautifies  thig 
better  courury.but  there  is  no  fcorchiog  heat  therv..  Np  clouds 
fhall  be  fccn  there  fur  ever;  yet  tc  is  noia  landof  drouglit  | 
ttit  trees  of  ii*c  L<i  RDS  pljnliijgj  are  fet  by  the  jivtriofwaicr. 


Tfic  Country  .and  Royai-Ckv.  ^37 

3Tf6  (hall  ncTier  want  moiRure  j  for  they  vrill  have  an  eternai 
Ibpply  of  the  Spirit,  bv  Js-sus  Christ,  from  his  Father. 
cThis  IS  the  cour.in/  from  whence  our  Lor  d  came, and  whither 
"he  is  gone  again  ;  the  country-  which  all  the  holy  patriarchs^ 
:and  prophets  had  their  eye  upon,  while  on  earch  ;  and  which 
ail  the  faix«*,  who  have  gone  before  us,  have  foi>^ht  their  way 
to  ;  and  unt®  which,  the  marryrs  have  joyiallv  TwiAnved, 
through  a  fea.of  blood.  This  cuih  is  the  place  of  the  faims 
\pilj5ri1nage  :  that  is  theix  coumrj^,  «bcrc.thcy  find  thctr  evef- 
^-fafiing  reft. 

'  IV.  The  Royal  Ci<y.is  that  great  city,  the  holv  Jerafalem, 
■  defer  ibid  at  larp^e,  .Rev.  xxi.  lo,  &c.  It  is  true,  lorv.c  Learned 
divines  place  this  city  in  the  earth, but  the  particulars  of  tbede- 
fcription  feem  to  me  to  iavour  ibofe  moll,  who  point  us  to  the 
ether  world  for  it.  The  famts  fhiii  reign  in  loit  city,  whofc. 
wall  is  of  jafper,  ver.  16.  and  the  foundations  of  the  waii  g-»r- 
rifted  with  aH  manner  ti  prcchous  ficnes,  ver.  19.  and  the 
iircet  of  pure  geld,  ver.  2  1.  fo  ih^t  their  feet  {hall  be  fct  oi» 
that,  which  the  men  of  this  world  fst  their  hearts  upon.  Tbi* 
is  the  city  Go»>  has  prepared  for  thera,  Hcb.  xi.  16-  A  city 
that  hath  foundations,  ver.  lo.  A  continuing  city,  chap.  xiii.  14. 
which  fhall  Hand  and  flouriih,  whco  all  the  cities  of  the  world 
are  laid  in  *fhcs  ;  and  which  fball  not  be  moved^when  the  foun- 
dations of  the  world  arc  overturned.  It  is  a  city  that  never 
changeth  its  inhabitants  ;  none  of  thera  (hall  ever  be  removed 
out  of  it  ;  for  life  and  immortality  rtign  there,  and  no  death 
can  enter  into  it.  It  is  blcfTcd  with  a  peife^  and  perpetual 
peace,  and  can  never  be  io  the  Icaft  difturbed.  Nothing  frooa 
without  can  annoy  it  ;  the  gates  therefore  arc  not  Ihut  at  all  by 
day,  and  there  is  no  night  there,  Rev.  xxi.  2.3.  There  can  no- 
thing from  within  trouble  it.  Ko  want  of  proYtii.on  there  ;  no 
fcarcity  ;  no  difcord  among  the  inhabitants.  Whatever  con- 
tentions are  among  the  faints  now,  ao  veftige  of  their  former 
jarrings  fhall  remain  there.  Love  to  God, and  to  cne-another, 
fliall  be  pcrfeftcd  :  and  thefe  of  them  who  ftodd  at  great  diftaacc 
here,  will  joyfully  embrace  and  delight  in  oae-aaother  there. 

V.  The  Royal  Palace  is  Ch  rist's  Father's  houfe  j  in  whicrt 
arc  many  roanfions,  John  xiv.  2.  There  (hail  the  faints  dwell 
for  ever.  Tlris  is  the  houfe  prepared  for  all  the  heirs  of  gkirv^ 
cventhefe  of -them  whod»-ell  in  the  meaacft  cottage  ^low,  £>r 
have  not  where  to -lay  their  heads.  As  our  LoRn  calls  his 
faints  to  a  kingdom,  he  will  provide  them  a  houfe  fuitcbl;  to 
the  dignity  he  purs  upon  them.  Heaven  will  be  a  ccnvenierst^ 
fpacious,  and.^iorious  hoafc,  for  thafe  whooi  the  Kingdclight- 
clh  to  honour.  Never  was  a  ho^'fe  parchaied  at  fo  dear  a  rats: 
as.  this,  being  the  purchsfc  of  the  Mediator's  blood  i  And  no  leli>. 
^oiildk  be*  afforded,  for  to  Ihem,     Ncvci    was  there   to  laucs 


33^     Palcce-GdricTi  dnd  R-yal  Treafuref, 

ado,  to  fit  inhabitant*  for  a  houfe.  The  faints  were, by  nature* 
utterly  unfit  for  ihirhoufe  ;  and  human  art  and  induftry  cotild 
#nt  make  thctn  meet  for  it.  But  the  Father  gives  the  dcfignei 
rohabitarts  to  his  Son,  to  be  by  him  redeemed;  the  Son  payt 
the  price  of  their  redemption,  even  his  own  precious  blood  j 
that,  with  the  aMowar.ce  of  jufiic?,  ihcy  may  have  accCU  to  the 
houfe  ;and  the  holy  Spirit  fanftifirs  them  by  his  grace  j  that 
they  may  be  meet  to  coi?;c  in  thither,  where  no  unclean  thing 
can  enter.  And  no  marvel,  for  ii  is  the  King's  palace,  they 
enter  into,  Pfalm  xlv.  15.  The  houfr  of  the  k:nxdom,  where 
the  ^reat  Ktn^  keeps  his  court  ;  where  he  has  bis  thrcne,  and 
fhcws  forth  his  glory,  in  a  finguiar  manner,  beyond  what  raof- 
tals  can  conceive. 

VI.  ParaHife  is  their  Palnce-garden.  This  day Jkatt  thoU  iewitA 
me  inParad//f,(nid  oiitSdv'ioxiT  10  the  penitent  thief  on  the  crofs# 
Luke  xxiii.  4,^.  Heaven  iia  Paradifc  for  pleafure  and  delight  > 
where  there  ts  both  wood  and  water  :  A  furf  titer,  of  water 
ef  lifcy  cUar  as  cryftat,  proceeding  out  of  the  throne  of  God,  and 
of  the  Lamb  ;  and  0/ either  Jide  of  the  river,  the  tree  of  life, which 
hears  ttoelve  manner  cf fruits,  and  yields  her  J  rail  ct^ry  month. 
Rev.  xxii.  1,  2.  How  happy  might  innocent  Adam  have  bcc« 
in  the  earthly  Paradifo,  where  there  wa>  nothing  wanting  for 
neccflity  nor  delight  !  Eden  was  the  moft  pleafant  fpol  of  the 
uncorrupied  earth,  and  Paradife  the  moft  pleafant  fpot  of  E- 
den  ;  but  what  is  earth  in  coni-pariftvi  of  heaven  ?  The  glori- 
fied faints  are  advanced  to  the  hcavcnlv  Paradife.  There  th«y 
fhall  Rot  onlv  fee,  but  cm  of  the  tree  of  life,  which  is  in  the 
Eiidftof  the  Paradife  of  God,  Rev.  ii.  7.  They  (hall  tchold 
tUe  Mcdtatoi'j  glory,  and  be  fatisfied  with  his  gocdncfs.  No 
^amir.g  fword  will  be  there,  to  keep  the  way  of  that  tree  cf 
life  ;  hut  they  fhall  freely  eat  of  it,  and  live  for  ever.  And 
they  fliall  f^rink  of  the  river  of  pleafures.Praim  xxxvi  8.  thefe 
fwectcl  ar.d  purcfl  pleafurcs,  the  which  Immanuel's  land  doth 
afford  ;  and  {Jtall  fwini  in  an  ocean  of  unmixed  delight  forever- 
more.  '■ 

Vil.  They  null  have  Royal  Trcafures,  fufficient  to  fupport 
the  dignity  tncy  are  advanced  unto.  Since  the  flreet  of  the 
royal  city  IS  pure  gold,  and  the  twelve  gates  thereof  arc  twelve 
pearls ;  theif  treafurf,  niuft  be  of  ih.it  whick  is  better  than 
^c!d  or  pearl.  Ii  is  an  eternnl  weight  of  glo'y,  2  Cor.  iv.  17. 
O  precious  ireaTurc  !  a  trcafurc  not  liable  to  infeuQble  corrup- 
tion, hv  moths  or  nifl  ;  a  ticafuro  which  none  can  ileal  from 
them,  Maiih.  vi.  20.  Never  did  any  knigJom  alford  furh  a 
precious  trcalure,  nor  a  trcalure  of  fuch  variety  ;  for.  Hi  that 
9vercomet/i,Jltall  inherit  all  things,  Rev.  xxi.  7.  No  trcafures 
on  earth  are  florcd  with  all  things  ;  if  thcv  were  all  put  togeth- 
er in  one,  there  wouU  be  far  MDore  valuable  thing*  wanting  id 


The  Tan  fie*  339 

*ne,  there  would  be  far  more  valuable  things  wanting  in  that 
one,  than  found  in  it.  This  then  is  the  peculiar  trsafure  of 
thefe  kings,  who  inherit  the  kingdom  of  heaver.  They  (hall 
want  nothing,  that  may  contribute  to  their  fuU  fatisfa£iion. 
Now  thev  are  rich  in  hope  ;  but  then  they  will  have  their  rich- 
es in  hand.  No'v  all  things  are  theirs  in  refpe^  of  right ;  then 
al)  (hall  be  theirs  in  pofTeflion.  They  may  go  forver  through 
ImmanuePs  land,  and  behold  the  glory  and  riches  thereof,  with 
the  fatisfying  thought,  that  all  thev  fee  is  their  own.  It  is  pity 
thefe  fliou Id  ever  be  uneafy  under  the  want-of  earthly  good 
things,  wha  may  be  furc,  they  fliail  inherit  all  things  ac 
length. 

VIII.  Albeit  there  is  no  material  Temple  therein,  no  medi- 
ate ferving  of  God,  in  the  ufe  of  ordinances,  as  here  on  earth; 
yet,  as  for  this  kingdom,  The  Lord  God  Almighty,  and  tk^  Lanth^ 
eretheTempieofit,'R.itv.'!ix\.2^.  As  the  Temple  was  the 
glory  of  Canaan,  fo  will  the  celcfiial  temple  be  the  glory  oE 
heaven.  The  faints  (hall  be  brought  in  thither  as  a  royal  PricR- 
hood,  to  dwell  in  the  houfe  of  theLoRD  for  ever  ;  for  Jesus 
Christ  will  then  make  every  faint  a  pillar  in  the  temple  o£ 
God,  and  he  fhall  go  no  more  out,  Rev.iii.  12.  as  the  Priefls 
and  Levites  did,  in  their  courfes,  go  out  of  the  material  tem- 
ple. There  the  faints  fliall  have  the  cloud  of  glory,  the  divine 
prefence,  with  mod  intimate,  uninterrupted  communion  with 
God  ;  there  they  {hall  have  Jesus  Christ  as  the  true  ark, 
wherein  the  fiery  law  ihall  be  forever  hid  from  their  eyes  j  and 
the  mercy-feat,  from  w)i:ch  nothing  (hall  be  breathed,  but  ev- 
crlafting  peace  and  good-will  towards  the.m  :  the  cherubims, 
the  (ocieiy  of  holy  angels,  who  (hall  join  with  them  in  eternal . 
admiration  of  the  myftery  of  Ch  rist  :  the  goJden  candleflick, 
yi'n\\  its  feven  lamps  ;  for  the  glory  of  God  doth  lighten  ir> 
and  the  Lamb  is  the  light  thereof.  Rev.  xxi*  23.  The  incenfe* 
altar,  in  the  interceiTion  of  Ch  rist,  who  ever  liveiJi  to  make* 
interceffion  for  them,  Heb.  vii,  25.  eternally  exhibiting  the 
merits  of  his  death  and  tutferings,  and  eihcacioufly  willing  for 
ever,'th3t  thefe,  whom  the  Father  hath  given  him, be  with  him  j 
and  the  (he\fr-bread  table,  in  the  perpetual  feaft,  they  (hall  hav« 
together,  in  the  enjoyment  ot  God.  Thisleadsme  more  par- 
ticularly to  confider, 

IX.  The  Society  in  this  kingdom,  Wliat  would  royal  pow- 
er and  auihoruyjenfigns  of  royahy,r'»heft  treafores,  and  all  other 
advantages  of  a  kingdom,  av^il  without  comfortable  foclety  ? 
S.^.me  crowned  heads  have  had  but  a  forry  life  through  the  want 
©fit;  their  palaces  have  been  hut  unto  them  as  pnTons,  ar^d 
their  bridges  of  honour,  as  chains  on  a  prlfoner  ;  wl:ile  hared  of 
2)1,  t.hey  bad  none  rhey  could  truflin,  or  whom  they  could«have 
^•!-.nfar«ibIe  feUowfbip  with.     But  the  chief   part     of  heaven's 


24.0  Thf  Soclay  of  Satnts, 

happincfs,  lies  in  the  bkfTcd  fociety  the  faints  fhill  have   there. 
For  clearing  of  which,  confiilcr  tl>cfc  fc\f  things  : 

^tijt,  Tiic-  focicry  of  the  Saints,  atnonj;  ihennfelvcs,  will  be 
no  rmaj]  pirr  #f  heaven's  h.^ppincl^.  The  coiB:minio;i  of  faints 
on  cartel, IS  hi^^biv  prized  bv  ahthefe  who  arc  fravcllinff  through 
the  woild  unto  Zion  ;  arxi  compa.nions  in  fin  can  never  ha^e 
^^ich  trtic  plcafurc  and  delight  krt^ic  another  at  (ometimc  the 
I'Oud's  people  have  :n  praving  together,  and  conveifin?  about 
•t^efe  thinj^s,  whicn  the  woiU  is  a  (Uanger  to.  Here  the  faloro 
are  but  fcvr  in  conlpnnv,  af  i>cfl  ;  and  fontc  of  thenr«4  arc  fo  poll- 
ed, as  thev  fcem  to  thcmfclves  to  d'vell  alone  ;'  having  ny  ac- 
ccfs  to  fuch,  as  ih&y  cou  1*1  freely  unbofom  thcinfclvcjfo,  in  the 
matter  of  their  fp,iMtaal  cafe.  They  fi^  and  fav,  IVu  is  me^  fct 
i  am  as  when  they  have  galhtred  the  fknmir-fruits — thTe  is  n> 
diijer  to  eat--lhc  good  man  is  fmrijiitd  out  of  the  earthy  Mic.  vii. 
>,  1  But  in  the  ger.rjl  aniembly  of  the  firft-born  in  heaven^ 
Ronr  of  ail  the  faints,  who  ever  vwctc,  or  wiH  be  on  the  earth, 
fli3U  be  miffing.  THcy  'vill  be  all  of  them  together  in  one 
phcr.  all  policfsone  kingdom,  afi<l  ali  fit  down  together  to  the 
marriat^e-fijoper  of  iht  Ea.nb^  Itfcrc,  rho  bed  of  the  faints  wact 
not  thtir  finfbl  imp-rrfcttrojis,  oiakinj*  their  fociciy  Isfs  com- 
fbrrablc  ;  but  there  thev  fhall  be  perft6\,  without  fpct  or  Wrin- 
kle, or  anv  fuch  thing,  iiph.  v.  27.  And  all  natural,  a&  well 
a«  (inful  imperfeflions  arc  then  dono  away  j  Tkeyjhalljkirt  as 
i^c  brig''etnef%  of  [hffirmain:nt,  DanT:*!!.  3. 

There  we  will  fee  Adam  and  Eve  in  the  h«»i'enly  paradife^. 
freely  eaiinsf  of  thic  tree  of  life  ;  Abraham,  Ifaac  and  Jacob,- 
and  all  the  holv  patriarchs,  no  more  wandering  from  land  to 
land,  btn  come  to  their  evcrhfltng  reft  ;  all  the  prophets  feed- 
ing their  eyes  on  the  glory  of  hrm,  of  whofe  coming  they  pro- 
phtficd  ;  the  twelve  Apoftlcs  of  the  Larr.b,  fitting  on  ihcir 
twelve  thrones  ;  all  th;  boJy  martyrs  in  their  long  white  robvS 
vith  their  crowns  oJi  their  heads  j  the  godly  kings  advanced  to- 
a  kingdom  which  cannot  he  movrd  ;  and  ibcm  that  turn  many 
to  righreoufncfs,  fhining  as  the  frars  for  ever  and  ever,  f  hero 
will  we  fee  our  godly  fricndsy  reljtions  and  acqaa.-f  tancc«,  pil- 
hrs  in  the  temple  of  Go  d,  to  go  an  more  out  from  us.  And 
it  is  mere  than  probable,  that  the  fHini*  will  know  one-another 
in  heaven  ;  that,  at  leaO,  they  will  know  their  friends,  rclanvcs, 
and  thtfe  they  wc:e  acquai  I'rd  with  on  eaith,  ami  fuch  ai  h3v« 
been  mol!  eminent  in  the  church  ;  howhcit  that  knowledge 
Vkill  be  purged  from  all  earthly  tboirghis  and  affchions.  'fhis 
fccms  to  be  included  nr  that  perfection  of  happinef*^  to  which 
the  faints  r.iall  be  ndv.mccd  there.  If  Ad.im  knew  whq  nnd 
what  Kve  was  at  firll  fi^hf,  when  the  Lor  d  Goo  br  -•-•  '■■' 
to  him.  Gen.  ii.  23,  tf4.  why  Ih-^uld  one  qviellion,  b 
ai:d  witcs,  parcr?ts  ?nd  chilircn,  will  kuow  cuch  v'-- 


.  Society  with  ike  Angels.  341 

If  the  Th'rfLIoniaiis,  converted  by  Paul's  miniftry,  fhall  be  his 
crown    of  rejoicing,    in   the    prefencc   of  our  Lord  Jesus 
Christ,  at  his  coming,  i  Thef.  ii,  19.     Wliy  ,m.iy    not  one 
conclude,  that  miniUers  (hall  knovir  their    people,    and    people 
tfcieir  miniftersin  heaver.  ?   And  if  the    difciples,  en  the  amount 
of  transfigursiion,  knew  M<}(cs  and  Elias,  whom  tht/  had  never 
fccn  before,  Mat.  xvii.  19.  we  have  ground  to  thir'k,   we    [hall 
know  them  too,  and  fuch  as  they,  when   we    come    to   heaven*' 
The  communion  of  flints  fliali  be  mod    intimate    there  ;   tbev 
fliall  fit  down  with  Abraham,  Ifaac,  and  Jacob,  in  the  kingdom 
of  heaven.  Mat.  viii.  j  i.     La^arus  was  carried  by  the  angels  in- 
to Abraham's  bofom,  Luke  :ivi.  23.  which  denotes   moft    inti- 
mate and  familiar  fociety.     And   though    diverfiry    of  tongues 
(hall  ccafe,  i  Crjr.  xiii.8.  I  make  no  queflion,  but  there  will  be 
an  ufe  of  fpeech  in  heaven  ;    and  that    the    faints  will  glorify 
God  in  their  bo,dieG  ther?^  as  well  as  in  their  fpirits,    fpeakin;* 
forth  his  praifes  with  aa  audible  vo:ce.      (As  for  the  langu:«ge, 
w^  {hall  underftand  what  it  is,  when  we  come  thither.)     When 
Paul  was  caught  up  To  the  third  heaven,  the  feat  of  the  bIclTcd, 
be  heard  there  unfpeakable  words,  which  it  is  not  lawful  for    a 
man  to  utter,  2  Cor.  xii.  4.     Moles  and  Elias,   on    the    moiiitt 
v»ith  Christ,  talked  with  him,  Mat,  xvii.  3.  and  Ipake  of  his 
dceeafe  whjch  h^e  Ihould  accomplifh  at  Jerufalcm,  Lukeix.  31. 
S-icondly,T\\t  faints  will  have  the  fociety  of  all  the  holy  angels 
there.     An  innumerable  company  of  angels  Ihall  be  companions 
tothcin  in  their  gloriiied  ftate.       Happy    were    the    (hepherds, 
who  heard  the  (ong  of  the  heavenly  hoft,    when   Christ  waa 
born;  but  thrice  happv  they,  who  (hall  join    their   voices   with 
theirs,  iji  the  choir  of  faints  and  angels  in  heaven^  when  he  iliall 
be  glorified  in  all,  who  fhall  be  about  him  there.      Then  Ihall 
we  be  brought  acquainted  with  the    biclFed    fpirits,    -who   never 
finned.     How  bright  will  thcfe  morning-ftars  (hine  in  the  holy 
place!  they  were  niinide  ring  fpirits  to  the  heirs   of  falvation, 
jrjved  them  for  their  Lo  R  o  and  Miftei's  Okc  j  encannped  round 
about  them,  tosfpreferve  them  from  danger  ;  how  joyfully  will 
they  '.vtlcome  them  to  their  cverlafting  habitations;  and  rejoice 
to  fee  them  come  at  length  10  their  kingdom,  as  the  tutor    doth 
the  prefperity  of  his  pupils  ?  The  fnints  ihall  be  no  more  afraid 
of  them, as  fometime  they  were  woiU  to  be  ;  they  (hall  then  have 
})Ui  off  mortality,  and  infirmities  oi  the  flelh,  and  be  ihemfclvcs, 
a^  the  a.r^eU  of  God,  fit  to  entertSij^   communion   and  fcllow- 
ili^p  wftb  ihele  finning  ones.     And  both   being   brought  under 
f>ne  head,  the  Lo  rd  Jesus  Ch  ri  st  ;^  they  fliall  join    in  the 
ptaifes  oi  God,  anil  of  the  Lnmb,   Saying,    wi'iA  c   Icud   voice^ 
W.'riky  is  rue  Lamb  thai  uias /lain,  &c.  Rev.  v    11,12.   Wheth- 
er the  angels^ihall,  as  fomc  think,  aflame  airy  b9die?,  that  they 
ma^\  \i:  {ecu  bv  the  bodily  eyes  of  the  faiiits,  and   be   in  nearer 


342  Society^ with  the  Lori, 

capacity  to  converfe  with  them,  I  know  not;  bat  as  tli^y  ^ar.t 
not  \vays  of  converfe  amon^ft  themfelves,  we  have  rcafon  lo 
think,  that  converfaiion  bcuvjxt  ihenti  and  the   laints,   fliall  not 

^e  for  ever  blocked  up. 

/'7^'7/>',  They  (ball  have  focicty  vrth  the    LORQ    himfelf  in 
heaven,  glortcus  cojTimunion  with  God  and  Ch  r  isT,   v 
ii  ihc  pcffcftion  of  happinels.     1  chufe  to  fpcak  of  commii: 

'with  God,  and  the  man  Chr  1ST,  together  ;  becaufc  as  wc 
dcrive  our  grace  from  the  Lamb,  fo  wc  will  derive  our  glory 
from  him  too  ;  the  man  Christ  being,  if  I  may  be  allowe  1 
vhe  cxprtfliop,  the  centre  of  the  divine  glory  in  heaven,  from 
v/ hence  it  is  fliffufed  unto  all  the  faints.  This  fcemstobe  tauj;ht- 
us  by  theft  fcripturcs,  which  exprefs  heaven's  happincfs  by  bc- 
%'.)%  wii.h  Cii  Ris T.  Luke  xxiii.43,  T'Aa  dcyjhait  thou  be  wiik 
me  in  paradifr.  Jt)hn  xxvii.  24.  Father^  I  will  thai  tkefe  alfi\ 
tohom  thou  hajl  given  me^  be  tviih  mt.  And  rcmarkiblc  to  thii 
pu'rpofe  is  what  follows,  that  they  viay  behold  wv  glory.  iTbe'. 
IV.  17.  So  Jhatlwe  ever  be  with  t  he  Lord  ,\>\z.  the  Lord  Ch  r  i  st, 
^*hom  we  (hall  meet  in  the  air.  This  nlfo  feems  to  be  the  im- 
port of  thefe  fcfipturts,  wherein  God  aod  the  Ljmb,  the  fldin 
Savicnr,  arc  joiiuly  fpoken  of,  in  the  point  of  the  happin^s  ot 
the  faints  in  heaven,  Rev.  vii.  17.  For  the  Lamb  which  is  in  tht 
m^djl  of  the  throne^  fiali feed  them^  and  Pi  sll  lead  than  unto  living 

fountains  of  zodters  :  and  God fkall wipe  away  all  tean  from  their 
eyes.  Chap.  xxi.  3.  Bt hold  the  tabernacle  of  God  is  u^ith  men^ 
and  he  will  duidl  with  them^  viz.  as  in  a  tabernacle,  fo  the  word 
fignifics,  that  Is,  in  the  flelh  of  Ch  rist,  compare  Johb  i.  14. 
and  22.  The  Lord  God  Almi:;hty,  and  the  Lamb  arc'thc  temple  of  it. 
Here  lies  the  chief  happincfs  of  the  faints  in  beaten,  that  with- 
out which  they  could  never  be  happy,  though  lo  Igcd  in  that 
piorious  place,  and  hlcffcd  with  the  fociety  of  angels  there. 
What  I  will  venture  to  fay  of  it,,  (hall  be  comprifed  in  three 
things. 

ly?,  The  faints  in  heaven  fi)all  have  the  glorious  prefence  of 
God,  and  of  the  Lamb  ;  Gcd  himfelf fh all  be  uitk  thcm^  Rev, 
xxi.  3.  and  they  Ihill  b:  ever  with  the  Lord^  God  is  every- 
where prefcnt,  in  refpc^l  ofh-s  effencc  ;  tic  faints  militant  havs 
his  fpecial  gracious  prefence  ;  but  in  heaven  they  have  his  glo- 
rious prefence.  There  they  arc  brcuoht  near  10  the  throne  of 
the  gr?at  King,  and  ftand  before  him,v/here  he  fhcws  bis  incon- 
ceivable glory.  There  the»  have  the  tabernacle  of  G  J  d,  on 
which  the  cloud  of  glory  re  Us,  the  all  glorioi:s  human  nature 
cf  Christ,  wherein  the  fulncfs of  the  GorJhead  dTrclis,  not 
vaihd  as  \n  the  days  of  his  humili'ationjbnt  lhinin{»  through  that 
Ultfled  (ic!h,  that  all  the  faint*  may  behoU  hia  glory,-anJ  mak- 
ing that  body  more  glorious  than  a  thouJ'jn:!  fun.*! ;  lo  thit  the 
»ty  has  no  n-^cd  of  IHC  fun,  nor  of  the  tii 


The  Pre  ft  nee  of  God  and  the  Lamh.    ^A^ 

■God  doth  lighten  it,  and  the  Laa^b  is  thr  lij^ht  thz^e^of^  proper- 
ly, the  candle  therccf,  Rev.  xxi.  23.  i.  e.  The  Lamb  is  the  la- 
roinary,  or  luminous  body,  which  ;jsves  light  to  the  city ;  as  the 
fun  and  moon  now  give  lijRht  to  the  world,  or  as  a  cacdlc 
•lightens  a  dark  room  ;  and  the  lisht  proceedinR  iroin  thatglo- 
uous  luminatv,  for  tiie  city -is  the  ^ioiy  cf  Goi).  Suoaeiiine 
that  candle  burnt  very  dim,  it  was  Cid  under  a  bu(hcl,  in  ibc 
time  of  his  humiliation  ;  but  that,  i»ow  and  then,  ir  darted  out 
fomc  rays  of  this  light,  which  d:^zzicQ  the  eyes  of  the  IpeQa- 
tors  ;  but  now  it  is  fet  on  hi^-h.  in  the  city  of  G«>i>,  where  u 
Ihines,  and  fball  Ihine  forever,  in  perfection  oi  glory.  It  w££ 
fomefimes  laid  afide,  as  a  ftonc  difaiiowcd  of  th-  builders  ;  hue 
now  it  is,  and  forever  will  be,  the  lij^ht  or  luminary  of  that 
city  ;  and  that,  l.ke  untoa  ficae  mo&prccipus,  «vcnlik.e  a  j^f- 
per  flone  clear  as  cryilari,  ver.  if.  -      ■  '\     ^     - 

Who  can  conceive  tHc  happincrs  of  rhe  faints, -in  the  prcfence- 
.chamber  of  the  great  Kin^,  whcie  he  firs  in  his  chair  of  fiate, 
making  his  glory  emincnilv  to  appear  in  the  man_CKiiiST? 
His  gracious  prei'ence  makes  a  mighty  change  upon  ihe  fiiinU 
in  this  world  ;  his  gloricus  prefence  in  heaven  rhen  laufl  needs 
fcrew  up  their  graces  to  their  perfciiion,  ond  elevate  their  ca- 
pacities. The  faints  Ao  experience,  that  the  prefence  of  God 
row  with  them  in  his  grace,  can  make  a  i.ttle  heaven  of  a  fort 
of  hell  ;  how  great  then  mufl  the  giorn  of  heaven  be,  by  his 
prefence  there  in  his  glory  1  If  a  cindle,  in  fome  fort, beautifies 
a  cottage  or  prifon,  how  will  the  (hinin:;  fua  beauiify  a  palace 
or  paradiic  !  The  gracicns  prefence  ol  Gi.)D  made  a  wildeinefs 
lijihtfomc  toMofes,  the  vallev  of  the  Ihadow  of  death  to  David, 
a  hery  furnate  to  the  three  children.:  What  a  raviih-iig  beautv 
fhall  then  arife  from  the  f«n  of  righteoufncfs,  iliining  la  h^s 
meridian  brightnefs,  OB  the  ftrect  of  the  city  laid  with  puis 
gold  ?  The  glorious  prefence  of  God  in  heaven,  will  put  a 
glory  on  the  faints  themfelvcs.  The  pleahint  garden  hath  no 
beauty,  when  the  Q4>rknels  cf  the  i>ight  fits  do^vn  on  it ;  but  the 
iliining  lun  puts  a  glory  on  the  blackeft  mountains  ;  fo  thefe 
who  are  now  as  bottled  in  the  fmo2l<,  %}»cn  fet  in  the  glorious 
prefence  of  God,  will  be  glorious  both  in  I'bul  and  body. 

zdly.  The  faints  in  heaven  Ciall  have  the  full  enjoyment  of 
God  and  of  the  Lamb.  This  is  it  that  pcrfcclly  iatiihes  «be 
rational  creature  j  and  here  Is  the  faints  cveriaO-ing  reft.  This 
will  make  up  all  their  wants,  and  hll  the  dcnres  of  their  fouls, 
which,  after  all  here  obtained,  flill  cry,  Gr^e,  givey  *\qX.  with- 
out foine  anxiety  j  becaufe,  though  they  do  enjoy  God,  Set 
they  do  not  enjoy  him  fully.  As  to  the  way  and  manner  of  thi^ 
crjoyment,  our  Lord  tells  us,  John  xvii.  3.  This  is  life,  mr- 
^al,  that  thfy  may  know  thee,  the  only  iji^c  God,  arid  J^'us  Chrif:^ 
vihom  thou  hajrjent,      Now,  there  arc  iwo  ways,  ho>v  a  dcUra- 


344         ^     Full  Enjoyment  of  God, 

bic  ohjctl  is  known  niofl  perfectly  and  fatUfyingly  ;  the  oo«  is 
by  figlii,  the  othir  by  rxp'^riencc  :  fi-'ht  ratisfir's  the  uuderfland- 
iiig,  and  cxpciituce  faiiiiics  the  will.  Accordingly  one  may 
<  ly,  that  the  faints  c/jjoy  God,  and  the  Lamb,  io  heaven, 
i.)B/-in  incuiijve  kuowledge.  (2.)  ^^  an  cxpcrllhcnt4l 
l-n(nvlcdge,  boih  of  liicin  ocrfeft,  I  luean,  in  rcfpedt  of  the  ca- 
pacitv  of  the  creature  ;  ^or,  otherwifr*,  a  creature's  pcrfeft 
kaowled;»c  of  an  inhrjtc  Bcin^isicnpofTibic.  The  r»i:iis  below, 
e  ijoy  God,  in  that  knowlediie  they  have  of  him  by  report, 
ffum  hi*  holy  word,  which  thry  believe:  they  fee  hinn  Likewfilc, 
darkly,  in  the  ^lafs  of  ordinances,  which  do,  as  it  were,  icpre* 
ftnt  the  bridecroonj's  piQurc,  or  rnadow,  while  he  is  abfeui  ; 
they  have  alfo  fotnc  cxperi'ncntal  knowledge  of  him,  ihcy  laQrf 
that  God  :s  c^ood,  and  that  the  Lord  is  gracious.  I^iu  ib^ 
flints  above  (hall  nOt  need  a  good  report  of  the  K.ing,ihev  (hiJJ 
fee  himfelf }  therefore  faith  ccafeth  ;  they  will  behold  his  own 
iicc  ;  iherclore  ordinances  arc  no  more  ;  there  is  no  need  of 
..  glafs  ;  they  (hzll  drink,  and  drink  abundantly  of  that  where- 
of they  have  tafled  ;  and  fo  bope  ccafctb,  for  they  arc  at  the 
urmofi  bo^rnds  of  their  dcfires.  • 

1,  The  faints  in  heaven  (h-ill  enjoy  GoD  and  the  La  tub,  by 
fi.»ht;  and  that  in  a  mod  perfect  manner,  1  Cor.  xtii.  }».  /V*- 
iriij  zurjf.e^  through  a  glafs^  darkly  ;  but  then  fact  tofuce,  Qere 
cur  fight  is  but  mediaitr,  as  by  a  glafs  ;  in  which  we  fee  r.(^t 
things  themfelves,  but  the  images  of  things  ;  but  there  \vc  (hall 
iiave  an  immediate  view  of  God  and  the  L<unb.  fjcre  c^ir 
knowledge  :$  but  obfcurc  ;  there  it  fb<jU  be  clear,  without  ihc 
Jeaft  mixture  of  darkjwfs.  Tne  Lord  doth  now  couver<c 
with  his  fain'.s,  through  the  lartcflVsof  ordinance*  ;  but  then 
fn.^1}  thev  be  ii>  the  prefence-chaoib^r  with  him.  There  is  a 
viil  now  on  the  glorious  face,  as  10  us  ;  but  when  we  come  io 
the  upper  houfc,  that  vail,  through  which  feme  rays  of  beauty 
ere  now  darted,  will  be  fecund  entirely  lakm  olf  y  and  then  (ball 
glorious  cxccUciicies  and  pcrfcftion*,  not  fccu  in  bici  by  mwr- 
lals,  be  cl-  arly  dtfcover<'d,  for  wc  (hali  fee  his  face,  Rev.  xxu, 
4.  The  pbfafe  fcctris  to  be  borrowed  from  ihe  honour  put  pn 
Ionic  in  the  cour'.s  of  monarch*,  to  be  attendants  oa  the  Ring's 
pcrfon.  "^'c  read,  (cr.  iiii.  1.5.  of  fcven  men  of  ihcra  that 
ycre  (fleb.  Serrsnf  tkf  kiK^'iface,  i.  c.  as  we  read  it)  near  the 
jcjng's  pcrfon.  O  nnfpjakibic  glory  I  the  great  king  keep*  bis 
<ourt  in  heaven  ;  and  the  faints  (hall  all  be  his  rouriiers,  ever 
near  the  King's  perfon,  feeing  his  face  :  Tkc  throne  qfdod,  and 
iff  the  Lamh  fhiLL  hf  in  it  ;  and  bn  fervantifiallftroc  him^  aiid 
thryfiailfcrhts  face.  Rev.  xxii.  3,  4. 

?l.)They  Ihill  fee  Jhsns  Christ  with, their  bodily  cyfi, 
(ir.cc  he  will  never  lay  ^i^e  the  human  nature.  Thev  will  »1- 
wayi  behold  that  ^lonou*  blvffed  bydy,  which  is   pjcifoBiUjj'U- 


and  of  the  LamtK  345 

nitcd  to  tne  divine  nature,  «nd  exalted  faj  above  principalities 
and  powers,  ai>d  every  name  that  is  named.  There  we  will  fee, 
vith  our  eyes,  that  very  body  which  was  born  of  Mary  F.t  Bfth- 
lehcm,  and  Cfucified  at  Jcruiilem  brt'.vixt  iv.-o  thieves;  tb?»t 
blelfcd  head  that  was  crov;ned  with  t^K>rns  ;  the  face  that  u rs 
fpit  upT>n  ;  the  hands  and  feet  thai  wcic  .ai'Jcd  to  the  crofs  ; 
hll  fiiioing  with  unconceivjble  glory.  The  glory  of  the  M^a 
;CnRisT,  will  attraft  the  eyes  of  all  tl>e  faints  ;  and  he  witt 
be  for  ever  adrtiired  in  all  them  that  behcvc,  2  Thef.  i.  to- 
Were  each  Oar  in  the  heavens,  fhtnin«  hs  the  fun  in  irt  meridt- 
an  hrT^htnefs,  artd  ttie  light  of  the  fun  fo  ir.creafcd,  as  the  ftar?, 
in  that  cafe,  fhould  bear  the  fanric  proportion  'o  the  fui>  \a 
point  of  lioht,  that  they  do  now  ;  it  might  pofllbly  be  fome 
faint  refemblance  of  the  glory  of  the  J'.ian-Cii  J<  1  ST,  in  com- 
parifon  wiih  that  of  the  faints  ;  fpr  thou^  the  ^"aintsfhall  Ihine 
forth  as  the  fun  ;  yet  rot  they,  but  the  Lamb,  AmU  be  the  lit;hi  ' 
oftheciR,.  The  wi'.e  mm  fell  do\rn,  and  wordiipped  htuv, 
when  they  faw  %im  a  young  rhjid,  with  Ma»  v  his  mother,  in  the 
houfc.  But  O  !  what  a  r^viOiingiight  will  it  tc,  to  fee  him  ia 
his  kingdoin,  on  his  throne,  at  the Xalh?r*s  right  h-^-id  !  Tke 
JVord  was  made  fir/k,  John  i.  14-  and  <he  gh>t^y  of  Go  o  iT.all 
fi)in«  through  that  tlefii.  and  thcjavs  of  heaven  fpr  ing  out  fron^ 
ir,  unto  the- faints,  who  fh.ill  fee  and  tnjoy  God,  in  CiiRiST- 
Foi  fince  the  union  betwixt  Ch  r.;st  and  the  f/jtnts,  is  never 
dilFolved,  but  they  contiune  his  members  for  e^f-r  ;  zn^  the 
ir-smbcrs  cannot  dra^  their  life,  but  from  their  Head  j  feeing 
that  which  is  dependent  qt  the  heitd,  as  to  vi<al  ii^Huence,  is  no 
sneinher  :  therefore  Jk"*ls  Christ  will  remain  liie  everlaft- 
:ng  bond  of  union  betv/ixt Got)  and  the  faints;  irotti  whence 
their  eternal  life  ftiall  fprinj,  John  xrii.  2,  3.  32,  43.  Thou  h.iji 
j;ivcn  him  power  over  aUJlJh,  ikct  htfuouLd  »ivc  cUma!  lift  -to 
as  many  as  then  kajl  gixmn  lam.  jinS  this  is  lift  cttroal^  that  thfy 
might  know  tkcc,  iht  only  trniCod,  €Sc.  Anti  ihtglcy'y  zohizh  then 
gav'Jl  «<r.  /  have  given  then,  thnt  they  may  be  cnZy  even  as  wc  are 
one  ;  /  in  ihtm,  and  tk.m  in  me,  ikxt  they  may  l*e  made.  ptrj\d  in 
one.  Wherefore,  the  immediate  enjoyment  of  Go  i>  in  heaven, 
is  to  be  undcrftood  in  refpe^t  of  the  laving  alide  ot  word  artd 
facramcnts,  and  fuch  external  means  as  ^ve  eniov  (tOd  by,  in 
this  world  ;  but  net  as  if  the  faints  lho<ild  then  call  off  their  de- 
pendence on  their  Head,  for  vital  inllaen-es  ;  nav,  The  Lanb, 
which  is  in  the  midjlofikc  throne,  fial I  feed  them  ;  and Ji  all  lead 
them  vnto  living  fountains  of  watfrs,  P,ev.  vii.  17. 

Now,  v'hen  we  fhall  behold  him,  who  died  for  us,  that  we 
might  live  for  evermore,  whofe  matchlefs  love  made  him  fwioi 
through  the  retid  ka  of  God*s  wrath,  to  m^ke  a  path  in  the 
midd  of  it  for  us,  by  which  wc  might  pafs  fafciy  to  Cinaaii's 
•  ind  ;  then  wc  wiij.^^e  what  a  glorious  oM  he- was,  who  ftrifer- 


3 1^  Full  Enjoyment  of  God, 

«d  al!  this  for  us  ;  what  cntertainmcDt  he  had  in  the  upper 
houfc;  whaf  hallcJujshs  of  angels  could  not  hinder  hina  lo  bear 
Tbc  groans  of  a  pciilhing  niuhiiude  on  earth,  and  to  come  down 
ior  their  help  ;  and  what  a  gloiy  he  laid  afiae  for  us.  Tbcn 
will  we  be  more  able  to  comprehend,  with  all  faints,  what  is 
the  breadth,  and  length,  and  depth,  and  heighth  :  and  to  know 
the  love  of  Chris  r,  which  palfeth  knowledge,  Eph,  ii*.  19. 
When  the  taints  ihall  remember,  that  the  waters  of'  wralh  he 
was  plunged  into,  are  the  wells  of  falvaiion,  froai  whence  they 
draw  all  their  joy  ;  that  they  have  got  the  cap  of  faivaiion>  in 
exchange  of  the  cup  of  wrath  his  Father  gave  him  lo  diiaJt, 
which  bis  finlel's  human  nature  fiiivered  at  ;  how  will  their 
hearts  leap  within  them,  burn  with  feraphic  love,  like  coals  oi 
juniper,  and  the  arch  of  heaven  ring  with  their  fongs  of  falva- 
L:on  ?  The  jews,  celebrating  the  feaft  of  tabernaclej,  which 
v,'2S  the  mod  joyful  of  all  their  fcafts,  and  lafted  fcv«?n  days, 
■went  once  every  day  about  the  ahar,  finginghofanna,  with  their 
myrtle,  palm,  and  willow  branches  in  their  hand,  the  two  for- 
mer figns  of  victory,  the  laft  of  chaftity,  in  the  meantime  bend- 
ing ihcir  boughs  towards  the  altar.  When  the  faint*  are  pre- 
fented  as  a  chafle  virgin  to  Ch  r  ist,  and,  as  cooqucicws,  have 
j?,oi  their  palms  in  their  hands,  how  joyfully  will  they  coinpafs 
the  altar  evermore  ;  and  fing  their  bofannas,  or  rather  their 
hallelujahs,  about  it,  bending  their  palms  towards  it,  acknow- 
ledging themfclves  to  ov/e  all  unto  tijc  Lamb  that  was  flain, 
and  redeemed  them  with  his  blood  !  And  to  this  agrees  what 
John  faw,  Rev.  vii.  9,  lo-  A  gnat  rnuUiLudc-'-Jlood  b:foTe  tht 
iftrcne^  and  brfore  the  Lamb,  dollud  ivith  xvkitt  robes,  and  palms 
in  their  kands  ;  and  cried  with  a  bud  voicej'aying,  Hulvation  U 
cur  Gtd,  z::hiclifjtftk  upon,  the  throne,  and  unto  the  l.amb, 

(2.)  They  fhall  fee  Qo  o,  Matt.  v.  8.  They  will  be  happy 
in  feeing  the  Father,  Son,  and  Holy  Ghoft.not  with  their  bjd- 
ily  eyes,  in  rcfpcct  of  wiiich  God  is  invifible,  1  Tim.  i.  17. 
but,  with  the  eyes  of  their  undeiftanding  ;  being  blcPi  with  the 
tnort  perfc6^,  full,  and  clear  knowledge  of  God  and  divine 
things,  which  the  creature  is  capable  of.  This  is  <;allcd  ike  be- 
atijic  tifujUy^  and  is  the  perfe61ion  of  the  Underllandiog,  the 
uimoft  term  thereof.  It  is  hut  an  ohfcure  delincition  of  the 
glory  of  God,  that  mortal*  can  have  on  earth  ;  a  fight,  as  it 
were,  of  his  back-part,  Exod.  xxxiii.  23.  But  there  they  will 
fee  his  face,  Rev.  xxii.  4.  They  fhall  fee  hiui  in  the  fulncfs 
of  his  glory,  and  behold  him  fixedly ;  whereas  it  is  but  a  pafling 
\  lew  they  can  have  of  him  here,  Exod.  xxxiv.  6.  There  is  a 
vaft  dillttcncc  b'f.vixt  the  fight  of  a  king  in  his  night-clothes, 
quickly  paffing  by  as;  and  a  fixed  Icifurc  view  of  him  fitting  on 
]»is  throne,  in  his  royal  robes,  his  crown  on  his  head,  and  his 
Ici'ptrc  in  his  hand  :  fu;h   a   diffcrccce  will  there  he,  bi:t'.vccii 


and  of  thr,  Lamh.  347 

the  grcaicR  raanlfeftationof  God  that  etera  faint  had  on  carch» 
lad  the  difpiay  of  his  glory,thai  th=.i!  be  ft  en  in  acaven.  There 
the  faints  mall  eternaily,  without  interruptiprtj  feed  their  cy'cs 
'  upon  him,  and  be  ever  viewing  his  glorioui  pyrfe^lrons.  And 
as  their  bodily  eyes  fjiali  b:  ftren^'thcned  and  inied,  to  behold 
the  glorious  majeHy  of  the  Man  Cii  k  ist  ;  ts  cables  ^aze  oa 
the  fun,  without  being  blinced  thereby;  fo  their  minds  lUall 
have  (uch  an  elevation,  as  will  fit  ihcm  to  ft£  Gup  in  his  glo- 
ry. Their  capacities  fball  be  cnlaigcd,  accoruing  to  the  mea- 
fure  in  which  he  fhall  be  plcafca  to  coramnnicutc  hiruTelf  unto 
tiitm,  for  their  compleat  happinefs. 

This  blifsful  fight  of  God, being  quite  above  our  pre  Pent  ca- 
pacities, we  mull  r.ceda  be  much  in  the  dark  about  it.  But  a 
fcems  10  be  fomething  elfc,  than  the  fight  of  that  glory,  vhicU 
we  will  fee  with  our  boriily  eyes,  ia  the  faints  aad  in  the  inaii 
(Jh  R  I  ST,  or  any  ether  fplcndor  or  refulgence  ti-om  the  Gad- 
head  whatfocver  \  for  no  crcaicd  thing  cuu  be  our  chief  good 
and  Fappinef?,  or  fully  fatisfy  cur  feu  Is  j  anj  it  is  plain,  that 
thcfe  things  are  fo:nevkhat  Jiu-'rent  ffOiuGoo  nimfclf.  There- 
fore. I  conceive,  that  the  fouls  ot    rbc   h\v.\.%    [ball    (cc   Goo 

.  hinifcif ;  for  the  fcripiurcs  teach  us,  that  wc  Ihall  fee  face  .  to 
face,  and  know  even  as  we  are  known,  i  Cor.  xiii.  12.  And 
that  wc  IhaiJ  fee  him  as  he  is,  i  John  iii.  2.  Howbeit,  the 
faint!  can  never  have  an  adequate  conception  of  Gqd  ;  they 
cannot  comprehend  that  which  is  infinite.  They  icay  touch 
the  mounta:.),  but  cannoi  ^rc-fp  it  in  ilieir  arms.  They  cannot 
with  one  glance  of  their  ^ye  behold  whit  grows  on  every  fide  ; 
but  the  divine  perft£\ions  will  oe  an  unbounded  fi:lu,  in  which 
the  glorified  (hall  walk  eternally,  feeing  more  and  more  of 
God  ;  C.nce  ihoy  can  never  come  to  t'ue  end  of  iliat  which  is 
iuiiaue.  They  may  bring  their  vcficls  to  this  ocean  ever)'  mo- 
xnenr,  and  fiii  them  with  new  waters.  ^V'hat  a  ravilhing  fight 
would  it  be,  to  fee  all  the  pcrfeciions,  and  lovely  qualities,  that 
are  fcattered  here  and  there  among  the  creatures,  gathered  to« 
gether  into  one  !  bat  even  fuch  a  fight  would  be  infiniiejy  be- 
low this  blifst'"ul  fi^ht  the  faints  fhall  have  in -iieavsQ.  For 
they  (hall  fee  God,  in  whom  all  thefe  perfertioas  CiaJI  emi- 
nently appear,  with  infinitely  more;  v/hereof  there  is  no  vcAigc 
to  be  found  in  the  creature.  In  him  Qiall  they  fee  ever)-  Lhing 
defir^ble,  and  nothing  but  what  i*  dcfirabie. 

Then  fhall  they  be  perfectly  faiisficd,  as  to  the  love  of  God 
towards  them,  which  they  are  now  ready  to  qutilion  on  every 
turn.  They  will  be  no  more  fet  to  perfuade  '.hemfelvcs  of  it, 
by  marks,  figns  and  teftimonies  :  they  wiii  have  an  intuitivs 
knowledge  of  it.  They  fhai!,  with  the  profoundeft  reverence 
be  it  fpoken,  look  into  the  heart  of  God,   and   there   fee   tha 

^  love  he  bore  to  them  from  all  eternity,  and  the  love  ocd-^ood- 


34^  Full  Enjoyrnent  of  God^ 

viH  be  will  bcir  to  Uiem  for  evermore.  The  j^lorifjcd  fhall  hsrve 
a  mod  clear  and  diftinft  underftandmg  of  divine  truths,  for,  /t 
Ais  iight  wf.Jiiali  fu  l*okl,  Pfalm  xxxvi.  9.  The  light  of  '^lo.  v 
iwill  be  a  compleat  commentary  on  the  Bible,  arid  loofe  all  tic 
ha»d  and  knotty  queftion*  in  divinity.  There  is  no  joy  on  rcr'i,  ^ 
compaiabic  to  tnat  which  ari(eih  from  the  difcovcry  of  trirh  ; 
no  difcovery  cf  truth  comparab^ie  to  the  difcovcry  of  fcriptaf^- 
truth,  made  by  the  Spinf  of  ihc-Lop. d  utito  the  foul.  /  rt- 
jcice  tU  thy  vjcrd,  fays  rhe  Pfdlmrft,  as  one  that  Jindetk  great 
Jpcil^  Pfa!.  cxix.  162..*  Yet  it  is  but  an  iinpcrfc^  difcovcry  v\: 
have  of  K  while  here.  How  ravifiung  then  will  it  be,  to  fee 
the  Xicnia^  of  the  whole  trcafare,  hid  in  that  field  !  they  Ihsil 
:illO  be  let  into  ihe  underflar.ding  of  the  works  of  Goo.  The 
t>eauiy  in  the  works  of  creation  ;»nd  prov:der.ce,  will  then  be 
Iccn  in  a  due  lii^hr.  Natural  knowlcd^  will  be  bfovight  to 
perftc\ion  by. the  ligHt  cf  glor/.  The  web  of  providence  con- 
xrcfniog  the  church,  and  ail  men  whatfocver,  will  then  be  cut 
out,  and  laid  b«;^fc  the  eyes  of  the  faints,  and  it  will  appcir  f 
moil  beautiful  mi'xturc;  lo  as  they  (hall  fay  together,  on  the 
view  of  it,  Me  baih  done  all  things  well.  But,  in  a  fpecial 
rianner,  the  work  of  redemption,  ihall  be  the  eternal  wonder 
of  the  faints,  and  they  will  adaiire  ano  praifc  the  f^oricu?  con- 
trivance forever.  Then  {htli  tbry  get  a  full  view  of  its^uit- 
ablcnefs  to  the  divine  perfections,  nnri  to  the  cafe  of  finncrs  :  and 
clCfTiy  read  the  covenant,  that  pall  betwixt  the  Father  and  the 
;San,  fron:i  all  eternity,  touching  ,th§«r  falvation.  '^.ey  dial' 
<"or'*;veT  wonder  and  praifc,  and  praifc  and  wonder  at  the  myf 
*^^\ci  of  wifdom  and  love,  goodncfs  and  holincfs,  mercy  and 
jortice,  appearing  in  the  glorious  device.  Their  fouls  (hail  be 
eternally  larijficd  v/ith  the  fight  of  God  himfclf,  and  of  their 
tkction  by  the  Father,  their  redemption  by  the  Sen,  and  ap- 
plication thereof  to  them  by  »hc  holy  Spirit. 

2.  The  faints  in  heaven  Ihallrrjoy  God  in  Christ  by  ex- 
perimental knowledge,  which  is,  w^cn  the  objcft  itlclf  is  given 
and  poflclFed.  This  is  the  participation  of, the  divine  goodncfs 
in  full  ineaiurc,  which  is  the  prrfeflion  of  the  will,  ard  utmoll 
term  thereof.  ThtLambJhaU  lead  ihtm  unto  living  fountains  0/ 
waters^  Kcv.  vii.  tj.  1  hcfe  arc  no  other  but  God  hi>nfclf, 
the  fountain  of  living  N<!:aiers,  who  will  fully  and  freely  commu- 
ricate  hinift'U  unto  them.  lie  will  pour  out  of  his  goodnc'.s 
eternally  into  tl?eir  fouls  ;  and  then  fhall  they^have  a  mod  live- 
ly fcnfation,  in  the  inncrmoft  part  of  their  fouls,  of  all  that 
goodncfs  they  heard  of,  and  believed  to  be  in  him  ;  and  of  what 
they  fee  in  him  by  the  light  of  glory.  This  will  be  an  everlaf- 
ting  praQical  cxpofuiou  01  ihat  word,  which  men  and  angel* 
c<nnot  fufficicntly  unfold,  viz.  God  (hall — de  tAeirOod,  Rev, 
xi.  3.     Gou  wiii  comiaunicoic  himfclf  u&ta  them  fally  ;  they 


aud  of  iJit  Lamb*  349 

yt'tW  be  no  more  Ut  to  taflc  of  the  Qreaios  of  divine  goodncfs  'm 
ordinances,  as  rhey  were  wont,  but  fliuU  drink  at  the  foaniaio- 
head.  They  will  be  no  more  entertained  with  fine  fips  and 
drops,  but  fiilkd  with  ail  the  fulncCs  o1"  God.     And  this  will  be 

^he  entertain mftnt  of  every  faint;  for,  though  in  created  things 
what  is  given  to  one,  is  with-Jield  from  another^  yet  an  infiuit* 
good  can  fully  comrr.unjcate  itielf  to  all, ^ad  fiU  j»H.  Thefc  who 
mc  heirs  of  Go  D,  the  great  heritage,  (hsll  then  enltr  into  a  full 
poiicHion  of  their  iiiheritatices  ;  and  the  Lord    will    opzn    his 

-^realures  of  goodnefs  unto  iJjeui,  that  their  enj  lynaeoi  may  be 
fihU,  They  Ihall  not  be  ftiuifd  to  any  meafure  ;  but  the  enjoy- 
ment fhall  go,  as  far  as  their  enlarged  capacities  can  reach.  'As 
a  narrow  v^flcl  canr.vi  contain  the  occao.  (o  neither  can  the  fia- 
j^P  crcatujc  comprehend  an  ujHnUc  good  ;  but  no  mtalurc  fhall 
.^e  fet  to  the  enjoyment,  but  what  arifeih  from  the  capacity  of 
thp  creature.  So  iha.t,  although  ilverc  be  degrees  of  glory,  yet 
all  ihall  be  ^Ued,  and  have  what  they  can  hold;  though  Tome 
would  be  capable  tp  ho^ld  more  than  others,  there  will  be  no 
want  to  any  oi  them,  all  fhall  be  iylly  laiiskficd,  and  pcrftQly 
hlflu-xl  in  thr  full  cnjoy-cient  of  divine  gcodnefj,  accoidmj  to 
their  enlarged  capacities.  As  when  bortlej  of  djfljrepi  (izes  ar« 
filled, fome  coiu.iin  moie,  others  Icfs  ;  yet  all  of  them  have  what 
they  can  co.ntain.  The  glori&cd  fhall  have  all,  in  GoD.frjr  the 
f»iiisfa£lion  of  all  t'leir  dc fires,  ^^o  created  thing  can  aff^id  fat- 
islaftion  to  all  our  dclircs  ;  clothes  may  warm  ui,  b^t  v^ey  can- 
not feed  us ;  the  light  Is  comfortable,  hut  cannci  ncntifli  ns.— 
put  in  God  we  fitall  h.4w.c  ail  our  dfcfircs,  and  wc  fi}*!!  dcGrc 
nothing  without  him.  "^'JifY  'hsll  be  the  happy  /-nes,  that  de- 
fire  nothing  b^it  what  iiiruly  dvfirabie  ;  a.nd  wiibal  have  all  they 
defire.  God  will  he  all  in  all  tp  the  Idiots;  he  will  be  their 
life,  health,  nchcs,  honour,  peare,  and  all  j^or.d  things.  lie  Will 
communicate  hi mfelf  freely  to  them.;  the  <!jor  of  accds  to  him 
fhall  never  be  f}iut  again,  for  one  mon;ent.  They  may,  when 
they  will,  take  cf  the  ffutis  of  the  tree  of  life,  for  they  will  hnd 
it  on  each  tide  of  tiie  river,  Rev.  x\\i.  a.  There  will  be  no  vail 
betwixt  God  and  them,  to  he  dra'.vn  afide  ;  but  lysfulncfs  fhall 
ever  fland  open  to  them,  l^o  dt»or  to  knock  at,  in  heaven  ;  no 
aflting  to  go  before  receiving  ;  the  Lord  will  allow  his  people 
an  unreftraincd  familiarity  v/'uh   hMnfelf  there. 

Now  they  are  in  part  m^de  part;ikers  of  the  divine  nature  ; 
then  they  fhall  perftftly ^Hrt-nke  of  it  !  that  is  to  fay,  Goiy 
V/ill  communicate  to  tfym  his  own  image,  make  all  his  good- 
jiefs  not  only  pafs  bcf/^re  them,  but  pafs  into  th.cm,  and  fiaasp 
the  image  of  all  his  pcrfeclions  on  them,  fo  far  as  the  creature 
is  capable  to  receive  the  Tune  ;  from  whence  fin!!  refult  a  per. 
tc£t  likenefs  to  bim,  in  all  things  in  or  about  ihem,  whipJi 
completes  lac  happincfs  of  ihe  cieaiarc.     And  this  is  what  the 


350  Fulnefs  of  Joy, 

Pfalmift  fcems  to  have  had  in  viev,  Pfalm  xvii.  15^  IJhall be 
Jatiijied,  tuhcn  t  azvakc^  with  thy  bk^ntji  ;  the  pcrfcttion  t\ 
God's  image,  following  upon  the  beatific  viljon.  And  fo 
fays  John,  1  John  tii.  2.  W* jJiail  be  Ixhe  hin  ;  Jor  wtjkalljc: 
kim  as  he  is.  Hence  there  fiijll  be  a  nnoft  clofe  and  intiraate 
tinion  betwixt  Goji  and  the  faints ;  God  fliall  he  in  them, and 
they  in  God,  in  the  way  of  a  moft  glorious  and  perFcft  uni- 
on ;  for  then  (hall  they  dwdl  in  love  made  pcrfc^l.  God  is  love^ 
and  he  that  dwtlUtk  in  lore,  dwdleik  in  Cod,  and  Cod  in  him^ 
1  J'jhn  iv.  16.  Hew  will  the  fimits  knit  with  God,  and  he 
with  thctn  ;  wi)en  he  fees  nothing  in  them,  but  his  own  im- 
age ;  when  their  love  fiiall  airivc  at  its  perfcftion,  no  nature 
bat  the  divfne  nature,  being  left  in  them  ;  and  all  imperfec- 
tion fwallowed  up  in  that  glorious  trMisformaiion  inro  the  like- 
Dcfs  of  Go D  !  their  love  to  the  Lord  being  parked  from  the 
drofs  of  felf-iove,  fhall  be  moft  pure  :  fo  as  they  wiH  love  no- 
thing but  God,  and  in  Cod.  i  It  (hall  be  no  more  faint  anel 
languifhjng  but  burn  like  coals  of  juniper.  It  will  be  a  lij^ht 
without  darknrfs,  a  flaming  fire  without  fmoak.  As  the  hve- 
ccal,  when  all  the  moillurc  is  gone  out  of  it,  is  all  fire  ;  fo  wiU 
the  iaiiits  be  all  love,  v/hcn  they  come  to  the  full  enjoyment  of 
OcD  in  heaven,  by  intu:ti\'^e  and  experimental  know.lcd/;c 
of  Him,  by'  fight  and  fuH  panicipaiioti  of  the  divine  good- 
ncfs. 

/.y\,  From  this  glorious  prefcnce  and  enjoyment  fliall  arifc 
ai:  u;i!pc\kibic  jny,  wh'ch  the  fainU  fhall  be  frlled  with.  in 
tky  pujenct  i%  fiilncfs  oj joy,  Pfalm  xvi.  11.  The  faints  fome- 
timcs  enjoy  God  in  the  world,  when  their  eyes  being  held, 
that  they  can;>ot  perceive  it,  thry  have  not  the  comfort  of  the 
enjoyment  ;  but  then,  all  mifi^kes  tcing  removed,  they  fha;' 
not  only  enjoy  GtjD,  but  r':i1  in  the  enjoymenr,  with  inexpref- 
lible  joy  and  fatrsfa^on.  The  deisre  of  earthly  things  breeds 
**  torment,  and  the  enjov»nent  of  them  often  ends  in  loathing- 
But  though  the  glofihc^  faints  (hall  ever  dcfire  more  and  raor- 
of  God,  their  dehrcs  (liaU  not  be  mixt  with  the  lealt  anxiety, 
lincc  the  fulucfs  of  the  G''^n-hcad  flands  always  open  to  them 
ihercfoie  they  (lull  hunger  to  Ti»orc,  they  fhall  not  have  the 
lead  uncaGntfy,  in  their  etern\3  appetite  after  the  hidden  man- 
jiii ;  neither  fuall  rontinocd  enjoyment  breed  loathing  ;  thry 
flia-ll  never  think  they  have  too  u^isch  ;  therefore  it  is  added, 
Keiiherjhail  ih' Jnn  h)^ht  on  Ihem,  n(*r  any  hrat^  Rev.  yii.  16. 
I'he  enjoyment  of  Gi)D  and  the  Lam^  will  be  ever  frcfh  ard 
new  to  them,  tHrcui;h  the  ages  of  etcrr.'ny  ;  for  toev  (hall  drink 
•f  living  fountains  of  wr.tei*,  where  new  vatcrs  are  contin  '  - 
fpiinging  up  in  abundaflce,  ver.  ty.  Tr»cy  fiall  eat  ■ 
tree  of  life,  which  tor  variety,  r.Hoids  twelve  ^nanncf  o(  ;■-;; 
kiii.  ihcfc  alwa\!»  new  and  frcflj,  for  itjiclJi  twry  in(>tiib»K^ 


Fuhiefs  df  Jo)\  3.5- 1 

>x:I'.  2.  Their  joy  (ball  be  pure  and  uninix<(J,  without  any 
dregs  of  for  row  ;  not  flight  and  momentary,  but  Tolid  and  ever- 
lafting,  without  interruption.  They  will  enter  into  joy.  Mat, 
XXV.  21.  Enttr  thou  into  the  joy  of  thy  Lord.  The  cxpredion- 
is  fomewhat  unufual,  and  brings  me  in  mind  of  that  word  of 
our  fuifering  Redeemer^  Mark  xiv.  24.  My  foul  is  exceeding  for* 
TOwf«l,  tmto  death.  His  foul  wa«  befet  zuilk  farrows ^  as  the 
woid,  there  ut'ed,  will  bear  ;  the  Soods  of  forrov  went  round 
about  him,  cniompafTing  him  on  every  hand  ;  wbitherfoever 
be  turned  his  eye*,  forrow  was  before  him  ;  it  fprang  in  upon, 
him,  from  heaven,  earth, and  hell,  all  at  once  ;  thus  was  he  en« 
tered  into  forrow,  and  therefore  laith,  Pfal.  ixix.  2,  i  am.  coim 
in  deep  watersy  where  the  floods  ovcrfiouj  mt.  Now,  wherefore 
ail  this,  but  that  his  own  might  enter  tnto  joy  ?  Joy  fome- 
times  enters  into  us  now,  with  much  ado  to  get  acccfs,  while 
we  are  compafFcd  with  forrows  ;  but  then  joy  (h;ill  not  on!/ 
enter  into  us,  but  v,  e  (hall  enter  into  it,  and  fwim  for  ever  ii» 
»n  ocean  of  ^oy  j  where  wc  will  fee  nothing  but  joy,  whitherfo- 
cver  ^ve  turn  our  ey^s.  The  prcfence  and  enjoyment  of  Go  r> 
aod  iheXa:nb,  will  failsfy  us  with  pleafures  for  evermore  ; 
and  the  glory  of  our  fouls  and  bodies,  arifing  from  thence,  will 
afford  us  everlafting  delight.  The  fpirit  of  hcavincfs,  ho\v 
rlofely  foevcr  it  cleaves  to  any  of  the  faints  now,  Hiall  drop  off 
then  J  their  weeping  (hall  be  turned  into  fongs  of  joy,  and  bot- 
tles of  tears  (hall  ilTae  in  rivers  of  pleafure.  Happy  they  who 
now  fow  in  tears,  which  fliall  fp*ingup  in  joy  in  heaven,  and 
bow  their  heads  there,  ^.iih  a  weight  of  glory  upon  them. 

Thus  far  of  the  Society  in  this  kingdom  of  the  faints. 

X.  In  die  /«7^  place.  The  kin^jdom  (Iiall  endure  for  ever. 

As  every  thing  :n  it  is  eternal,  fo  the  faints  ihall  have  an  un- 
doubted certainty  and  full  affurance  of  the  eternal  duration  of 
the  fame.  This  is  a  ncceflary  ingredient  in  perfect  happinefs  ;. 
for  the  lead  uncertainty,  as  to  the  continuance  of  any  good 
vith  one,  is  not  without  feme  £car,  anxiety  ar»d  torment  ;  and, 
therefore,  is  utterly  inconQftent  with  perfect  hEppincfs.  Bjt 
the  glorified  (hall  never  have  fear, nor  caule  of  tear,of  any  lofs  ; 
they  fhall  be  ever  with  the  Lord,  1  Thef.  iv.  i?.  They  fhall 
all  attain  the  full  perfuafion,  that  nothing  fhall  be  able  to  fepa- 
nte  them  from  the  love  of  God,  nor  from  the  full  enjoyment 
of  him,  for  ever.  The  inheritance,  referved  in  heaven,  is  in- 
corruptible ;  it  hath  no  principle  of  corruption,  in  iifclF,  tc» 
trake  it  liable  to  decay,  but  endures  for  evermore  :  It  is  unde- 
fiied  ;  nothing  from  without,  can  mar  its  beauiy,  nor  is  there 
any  thing  in  itfelf,  to  oifend  thole  m^.o  Cijoy  it  :  And  therefora 
it  fadeth  not  away,  but  ever  remains  in  its  native  luflre,  and 
primitive  beauty,  1  Pet.  i.  4.  liit^Serta  of  the  aaime  of  the 
W.na;doni  pf  hcarun. 


3,^.'2  The  Scints  Arhiijj^on. 

Secokdi.v,  Proceed  we  f;ov,  ib  fppak  of  tK6  AdnftftioiT 
of  the  faints  itiTo  this  their  kirtgdom  ;  where  HhaW  briefly  touch 
upon  rwo  ihings :  (h)  The  formal  adtniffi  jn,  in  tKc  call  onto 
tncm  from  the  J'lH^e,  to  come  to  their  kingdom.  (2.)  Thd 
Quality  ill  which  they  are  admitted  and  introduced  to  it. 

I.  Their  Afimiffion,  the  text  fhcvvs  to  he  bv  a  voice  fro^  the 
throne  :  the  King  rdlling  to  them  From  the  throne,  before  aii- 
«:!$  and  men,  to  cofne  to  their  kingdoir.  Come  and  c-*  are  but 
fnort  words,  but  they  will  be  fiich  a^  will  afford  matter  of  iho't 
tOaTl  mankind,  through  the  »;;es  of  eternity  ;  fince  upon  the 
one  depends  evcrl^(lf:;g  hapr>incfs,  and  upon  the  other,  ever- 
ladine  mifery.  Now  oOr  Loki)  bins  the  worft  of  finncrSjwho 
hear  fnc  j^ofpcl,  Come:  but  the  moft  part  will  not  come  vtn'ry 
him.  Some  few,  whofe  hearts  arc  tonchcd  by  his  Spirit,  do 
embrace  the  rail,  and  their  Uuls  within  them  fay.  Behold!  we 
come  auto  iAee  ;  they  give  thcmfelvcs  to  the  Lord,  forfakc 
the  world  and  their  Infts  for  him  ;  they  bear  his  yoke,  and"  caft 
it'not  Off,  no  not  in  the  hejt  of  the  dav,  when  the  weight  of  it, 
|*rrhaps,  mnkc5  ihcm  fweat  the  blood  out  of  their  bodi?*.  Bj- 
kold  the  fools  !  fakh  the  carnnl  vorld  ;  whither  arc  fhey  go- 
ing ?  But  flay  a  litile,  O  foolith  world  !  Front  the  faioc 
mouth,  whence  they  had  the  call  they  are  now  foMo^ting,  ano- 
th<>r  call  fhall  come  which  will  make  amends  fdr  all  ;  Cjme,  ye 
bleffed  of  my  Falhery  inherit  the  kifgdr.n^  Bcc. 

The  faints  (hall  find  an  inexnrefBbl^  fweetnefs  in  this  caM, 
to  romc:  (1.)  Hereby  Jesus  Cii  r  1  st  [h','ws  bis  dcfi;e  of  their 
ffjciety  in  the  upper  houfe,  that  they  may  b-  ever  with  him 
there.  Thus  he  will  open  his  hcjtrt  unto  them,  as  fomefimes 
he  did  to  his  Father  concerning  them,  faying.  Father yJ  rvtU  th<it 
they — be  with  me^  t^hcrr  /  am,  ike.  John  xvii.  9.4.  Now  «hc 
travail  of  Kis  foul  ftands  before  the  throne,  not  only  the  foul.i, 
but  the  bodies  he  has  redeemed  ;  ard  they  mu(l  come,  foj'  he 
mofl  be  completely  fatlsficd.— Te.)  Hereby  they  arc  folcmnly 
invited  to  the  marriagc-fupper  of  the  Lamb.  They  were  inri* 
ted  to  the  lower  table,  by  the  voice  of  the  fervants,  and  the  fe- 
tret  workings  of  the  Spirit  within  them  ;  and  they  came,  and 
did  partake  of  the  fcart  of  divine  commtintcations  in  the  Tower 
houfc  ;  but  Jksus  Christ,  in  perfon,  fhall  invite  tliettt,  be- 
fore all  the  woild,  to  the  h»ghcr  tabic.  {■:].)  By  ibis  he  ad- 
mits them  into  the  nmnfions  of  J^'ory.  The  keys  of  heaven 
hang  at  the  p,irdle  of  our  royal  M<*diaior :  All  power  in  heaven 
M  ^tven  to  hin»,  Mat.  xxviji.  iR.  and  none  get  m  thither,  but 
whom  he  admits.  When  tht-v  were  living  rn  earth,  with  the 
rcfl  of  the  world,  he  opencd>he  evrrlafting  dcorj  of  their  hearts- 
entered  into  them  himfclf,  and  fhut  them  again,  fo  ai  fin  could 
never  re-erter,  to  reign  there  .15  formcrlv  :  and  now  he  opcjis 
heaven's  doors  to  them,  draws  his  oovts  into  th:  ark,  «nd  Inuts 


into  the  Kingdo^n.  353 

them  i»  there  ;  fo  as  the  law,  death  and  bell,  cat*  never  get 
rbem  out  again.  The  faints,  in  this  life,  vrere  ftill.labouring  to- 
enter  into  that  reft  ;  but  Satan  was  always  pulling  them  back^ 
their  corruption  always  drawing  them  down  ;  in  ib  much,  that 
tjjcy  have  lonneiimcs  been  left  to  haiig  by  a  hair  of  a  promife, 
if  Ira  ay  be  allowed  the  expreS^on,  not  without  fears  of  falling 
JBito  the  lake  of  fire  :  bur  ru>iy  Ch  p.  »  st  gives  the  word  for  their 
adrn'lfion  ;  vhey  ar<:  brought  in,  and  put  beyond  all  hazaid, 
hajllyy  Thus  he  fpraks  to  tl.cm,  as  the  perfun  introducing  them 
into  the  kingdom,  into  the  prefer'ce-chainbcr  of  the  great  King, 
;5nd  unto  the  throne.  Jesus  Christ  is  the  great  Secretary 
ef  heaven^  whofe  it  is  lo  bring  the  faints  into  the  gracious  pre- 
fence  of  God  ;  and  to  whom  alone  it  belongs,  to  biing  thetn 
into  the  glorious  prefcnce  of  God  in  h£aven.  Truly  heaven 
would  be  a,  flrange  place  to  them,  if  J  lis  us  was  not  there:  but 
♦b'j  Sen  will  introduce  his  brethren  into  his  Father's  kiogdoin  ', 
they  {hall  go  in  with  him  to  the  marriage,  Mat.  xxv.  lo. 

li.  Let  us  conGder  in  what  Quality  they  are  introduced  by 
h>Bi . 

Firjl^  He  brings  them  in  as-  the  blefiedof  his  Father  ;  ib  runs- 
the  call  from  the  throne  :  Come, ye  bitj[?d  of  my  Fut/eer,8cc..  It 
is  Chkist's  Father's  houle,  they  arc  to  come  into  ;  therefore 
he  pu's  theili  in  mind,  that  they  arc  blefTcd  of  his  Father;  dear 
to  the  Father,  as  well  as  to  himfclf.  This  is  it,  that  makes 
beave,n  home  to  them;  namcly^that  it  is  Christ's  Fiuhcr's 
houfe,  where  wc  may  be  aflured  of  welcome,  being"  married  to 
ihe  Son,  and  being  his  F^'her's  choice  for  lliat  very  end.  He 
brings  them  in  for  bis  Faih^er's  fake,  as  wcH  as  for  his  own  ;, 
they  >irc  the  blelTed  of  his  Father,  'tfho,  as  he  is  tie  fountain  ait 
the  Deity,,  is  alfo  the  fountain  of  all  bleTings  coaferred  on  ther 
children  of.  men.  They  are  thefe  to  whom  God  defigned  well 
jfrom  eternity.  They  were  bleiTcd  in  the  eteriui  purpofe  of 
GuD,  being  elefted  to  cverlafting  life  }  at  the  opening  of  the 
book  of  life,  their  names  were  found  written  therein.  So  that, 
bringing  them  to  the  kingdom,,  he  doth  but  bring  them  towha.t 
the  Father,  from  all  eternity,  deugaed  for.ihera  :  beinj^  faved 
by  the  Sop,  they  arc  favcd  according  to  his  {i.  €^  the  Fathc's) 
pjrpole,  2  Tiffir  i,  9,  They  are  thefe,  to  whom  the  Father  has 
ipoken  well.  He  (pake  well  to  them  in  his  woid,  which  muii 
now  receive  its  full  accompliihmenf.  They  had  his  proiciTcof 
the  kingdom,  lived  acd  died  in  the  faith  of  it  :  aud  now  they 
rome  to  receive  the  thing  promifed-  Unto  them  be  h,--*  done 
well:  A  gift  is  often,  in  Sci  ipture, called  a  bleffiog;  and  Go  !.>'•* 
blcflin.';  is  ever  real,  like  If-iac's  blcQing,  hv  which  Jacob  be- 
came his  heir  :  they  v/erc  all  by  grace  jullilied,  Canclified,  au<i 
aiade  tp  perfcvere  uuto  the  end  i  ncv  they  are  raifed  up  i«- 
jlory,  and,  being  tusJ,  fu^.i  in  xhs  juJgulent  :  v»hit  icrcatris- 


354  AppiicatiDi:, 

then,  but  that  God  crown  Iiis  own  work  ofgracc  in  them,  iil 
j^iving  them  their  kingdom,  in  the  full  enjoyment  of  himfclf 
for  ever  ?  Finally,  They  arc  thcfc,  whom  God  has  confecrat- 
cd  ;  the  wh'ch,  alfo,  is  a  Scripiure-notion  of  blcffing,  I  Cor.  x. 
16.  God  fci  them  apart  for  himfclf,  to  be  kings  and  pricAi 
unto  him  ;  and  the  Mediator  introduceth  them,  as  fuch,  to  their 
kingdom  and  prieHhood.  ^ 

Secondly,  Ch  r  ist  introduceth  (hem  as  heirtof  the  kingdom 
to  the  a^lual  pufrdfion  of  it :  Ccmr,  ye  bUJf^.d^  inherit  the  king- 
dom, &c.  Tb;')' are  the  children  of  God,  by  regeneration 
and  adoption  :  And  if  children^  then  knn  \  heirs  of  isod^  and 
joint  hfin  with  Cnnji,  Rom.  viii.  17.  Now  is  the  general  af- 
fembly  of  the  firfl-horn  before  the  throne  :  their  minority  is  ov- 
erpaft,  and  the  lime  appointed  oF  the  Father,  for  ihcir  receiv- 
ing of  their  inheritance  i^  come.  The  Mediator  pUrchafed  the 
inheritance  for  them,  with  his  own  blood  ;  their  rights  and  evi- 
dences were  drawn  long  ago,  and  regiflcred  in  the  Bible  ;  nay", 
they  had  infeftment  of  their  inheritance,  in  the  perfon  of  Je- 
sus Christ,  as  their  proxy,  when  he  afcended  into  heaven, 
whither  the  Fore-runner  is  for  us  entered,  Hcb.  vi.  20.  Noth- 
ing remaineth,  but  that  tbey  enter  intoperlonal  polfcdioft  there- 
of ;  which,  begun  at  death,  is  perlcPi-d  at  the  laft  day  ;  yrjien 
the  faints,  in  their  bodies  as  well  as  their  fouls,  go  into  their 
kingdom. 

LoJ}ly,  Th-y  ^tt  rntrodijccd  to  it,  as  thcfe  it  was  prepared  for 
from  the  foundation  of  »he  world.  The  kingdom  was  prepared 
for  them  i:i  the  etemnl  purpofe  of  GoD,  l>eforc  they  or  any  of 
them  had  a  being;  which  (hews  it  to  he  a  gift  of  free  grace  to 
thrm.  It  wa?,  from  eternity,  the  divine  purpofe,  that  there 
ihould  be  fuch  a  kingdom  for  the  cle6i  ;  and  'Jiat  all  impedi- 
ments, which  might  mar  their  ?ccefs  to  it,  fhculd  be  removed 
out  of  the  vfzv  ;  and  withal,  by  the  fame  clsrnal  decree,  every 
one's  phce  in  it,  was  determined  and  fet  apart,  to  be  refcrvcd 
for  him,  thgt  each  of  the  children  coming  home  at  length  into 
their  Father's  hcufc,  might  find  h??  ov-'n  phce  awaiting  him,  and 
ready  for  him  ;  as,  at  Saul's  table,  David's  place  was  empty, 
v.hen  he  was  not  there,  to  occupy  it  himfelf,  i  ?^?m.  xx.  2 j  — 
And  nov/  th:\r  the  appointed  to."!  is  come,  they  are  brought  m 
to  take  their  {-.vera!  pLccs  in  glory,  fet  apart  and  refcrvcd  for 
thciTi,  till  tbey  fhoiild  come  at  them. 

U^E.  I  fhall  Out  np  my  difrcurfe  on  this  fubjefl,  with  a 
Vord  of  Appiicaiion  :  (i  )  To  all  who  claim  a  right  to  'in« 
kingdom.  (2.)  To  thelc  who  have  indeed  a  right  to  it.  {3} 
To  thefe  who  hcve  not  a  r»f^ht  thereto. 

Firf,  Since  it  !<;  evident,  there  is  no  promifcuous  admii^on 
ii^to  the  kuiadom  ot  hravrn,  a-^d  none  do  obtain  it, -feut  tbefc 
whcT:  claim  if  ioit-mtily  ffjed  hj  the  great  Jur*g^,  and  zfter  tri- 


Applicadcn.  355 

al;  ftiRatned  as  geod  and  valrd  ;  it  is  necefTary  that  all  of  us 
impartiaJlv  try  and  examine,  v.'hefher,  according  tc  the  laws  of 
the  kincrdojn,  contained  in  the  holy  Scriptures,  we  can  verify 
and  malce^ood  our-clnim  to  this  kingdom  ?  The  hope?  ol  hea- 
ven, which  mcft  men  have,  are  built  on  itjch  fai^tH'  ioundd- 
tions,  as  can  never  ahide  the  trial  ;-h3vicg  no  ground'  in  the 
vordj  but  in  their  own  deluded  fancy':  fdcW  hopes  will  leave 
thf^e  who  entertain  them,  miferably  tJifippointtd  nt  laft — 
Wherefore,  it  is  not  only  our  duty,  but  our  inieiefl,  to  put 
the  matter  to  a  fair  trial  .  in  time.  If  we  find,  we  have  nd 
right  to  hea-v'cn,  indeed  we  ?re  yet  in  the  way  ;  and  what  wc 
have  not,  wc.may  obtain  ;  but  if  we  find  we  have  a  right  to  it, 
we  will  then  have  the  'comfort  ofa  happy  profpeft  into  etcrt  i- 
ty,  which  is  the  greateft  comfort  one  is  capable  of  in  the  woihl. 
If  ye  enquire,  how  ve  tnav  kn'»'.v  whether  ye  have  a  right  to 
heavrn,  or  not  ?  I  anf^^er,  ye  mull  know  that  by  the  ftzte  ye 
ate  now  in.  If  ye  are  vet  in  your  natural  flate,  ye  arc  children 
of  W(aih,an<i  net  children  of  this  kingdom  ;  for  that  flate, to  them 
who  live  and  die  in  it^  iffaes  an  eternal  mifery.  If  you  be 
brought  i^to  the  ilate  of  grace,  you  have  ajuftclaim  to  the  flate 
of  glory  ;  for  grace  will  ^certainly  illite   in    j;lcr}'  at   length. 

Thjs  kingdom  is  an  inheritance,  which  none  but  the 
children  of  Goo  can  juftly.chim  5  now  v/e  become  the 
child  I  en  q\  God,  by  regeneration  and  union  with  Ch^.  iST 
his  Son  :  And  if  childrm^  then  heirs,  htiTs  of  Gcd,  aiid  joiht 
heirs  zuith  Ckrift,  Rom.  viii.  17.  Thefc  then  are  t'oe  great 
points,  upon  'Ahich  ones  evidences  for  the  flate  of  glory  do  de- 
pend. And  therefore  I  refer  you  to  what  is  faid  On  the  (liite  of 
grace,  for  clearing  of  you  as  to  your  n|ht  to  glory. 

If  you  be  heirs  of  glory,  the  kingdom  of  G  an  is  within  you, 
by  virtue  of  your  regeneration  and  union  with  Christ,  (1.) 
The  kingdom  of  heaven  has  the  throne  in  thy  heart,  ifthou  ha^l 
a  right  to  that  kingdom  :  CnRiST-is  in  thee,  &  God  isrntbcc; 
and  having  chofen  him  for  tby  portion,  thy  foul  has  taken  up 
its  everlafling  reflin  him,  and  gets  no  kindlr  reflbtjt  in  him  ;  as 
the  dove,  until  fhe  came  into  the  ark.  To  him  the  foul  hab- 
itually  inclines,  by  virtue  of  the  new  nature,'  tbs  divide  nature, 
which  the  heirs  of  glo<-y  are  partakers  of,  Pfal.lxxiii.  25.  Wh.'^r: 
havr  I  in  heavenbtti  ihxe.-  And  iherc-is  itottf  upcn  rcrt.'i,  ikai  I 
dfjire  hrjides  thee,  (g.j  The  laws  of  heaven  are  in  thv  heart,  if  ' 
thou  art  an  heir  of  heaven,  Hfb.  viii.  10.  /  will  put  rrv  lau  v 
into  their  mind,  and  zunte  thcfnin  their  kcarly.  Thy  mind  is 
enlightened  in  the  knowledge  of  the  laws  of  the  kingdom,  by 
the  Spirit  of  the  Lord,  the  infirutlorof  all  the  btirs  oJ  glory  ; 
for  whoever  may  w^nt  mftruction,  fure  an  heir  to  a  cr^'.v.n  n-  vl 
not  want  it.     Il  is  w^iucn  in  the  jtroph'.ts^A'id  they jiic': 


35^  JppUcafio'ii, 

taught  oJGcd,  John  vi,  45.  Therefore,  thoujjh  Lther  and 
n»other  l.avcthcm  early,  or  be  in  no  concern  about  their  Chrif- 
nan  education,  and  they  be  foon  put  to  work  for  their  daily 
bread  ;  ycnhcy  Q\aM  not  Uck  teaching.  Withal  thy  heart  is 
changed,  and  thou  bcarctl  Go  n's  image  which  confifts  in  right- 
coiifncfsand  truc-hoiincfs,  Eph.  1^.  24.  Thy  foul  is  reconcil- 
ed to  the  whole  \\'ii  of  God,  and  at  war  with  all  known  fin. — 
In  yaio  do  they  pretend  to  the  holy  kingdom,  who  are  not  ko> 
Jv  in  he^rtandhfc  ;  iot.  Without  kolinejs  no  manjhatl  fee  {he 
Lord^lleh.xVx.  14,  Jf  heaven  is  a  reft,  it  is  for  fpi ritual  la- 
bourers, and  not  for  loJteicrs.  If  it  is  an  eternal  triumph,  they 
*ic  not  in  the  w;:y  to  it,  who  avoid  the  fpiritual  warfare,  and 
are  in  no  care  to  fubdue  corruption,  rcfifl  temptation,  and  to 
cuf  their  wayfo  it,  thro*  the  oppofiiion  made  by  the  devil,  th« 
world,  and  the  fleUi.  (3.)  The  treafure  in  heaven  is  the 
chief  in  thy  eftcera  and  dcfirc,  for  it  is  your  treafure;  and, 
Ti'he  re  your  treafure  is,  there  tuilL  your  heart  be  aifo^  Matih.  vi. 
fii.  If  it  is  not  the  things  that  ar^  fccn,  but  the  ihingi  that 
are  not  fcen,  which  thv  heart  is  irtgreateft  care  and  concern 
io  obtain  ;  if  thou  art  driving  a  trade  with  heaven,  and  thy 
chief  bufiaert  lies  there  ;  it  is^  a  Cgn  thy  treafure  is  there,  for 
thy  heart  is  there.  But  if  thou  art  of  thefe  who  wonder  why 
fo  rrtuch  ado,  about:  heaven  andetcrnal  life,  as  if  lefs  niight 
fcrvc  fhc  turn  ;  thou  art  like  to-  ha'Tc  nothing  to  do  with  it  at 
ail.  Carnal  men  valu€  themfelves  oaofl  on  their  trCaruiet  up- 
on earth  ;  with  them,  the  things  ih«c  are  not  feen,  are  weigh- 
ed down  by  the  things  that  arc  (<>eQ  ;  and- no  lofrcs  do  fo  much 
a5-£l  them  as  earthly  lofles  ;  but  the  heirs  of  the  crown  of 
glory,  will  value  ihemftlves  mod  on  their  treafure*  in  keaven, 
and  will  not  put  their  private  c(Vate  in  the  balance  with  their 
kingdom  :  nor  will  the  lofs  of  the  former  go  fo  near  their 
hearts,  as  the  thoughu  of  the  lofs  of  rlic  latter.  Where  thefe 
firft-fruirs  oi  heaven  arc  to  be  found,  the  eternal  weight  of 
j;Iory  will  farely  follovir  after  ;  while  the  want  of  them  muft- 
be  admitted,  according  to  the  woid^  to  be  an  iacontcdible  ev- 
idence of  an  heir  of  wrath. 

Secondly^  Let  the  heirs  of  the  kingdom  behave  themfeU'ct 
fuitable  to  ihcir  charaftcr  and  dignity.  Live  as  having  the 
faith  and  hope  of  this  glorious  kingdom  :  let  your  convetfa- 
tion  be  in  heaven,  Phil.  iii.  eo.  Let  your  fouls  delight  in 
communion  with  God,  while  ye  are  on  earth,  fince  ye  look 
for  your  happincfs  in  communion  with  him  in  heaven.  I^t 
vour  fpeech  &a£lions  favour  of  heaven  :  and  in  your  manner  of 
life,  lock  like  the  country  to  which  ye  are  going  ;  that  it  mav 
be  faid  of  you,  as  of  Gideon's  brethreo,  Judges  viii.  fi8.  eacli 
4fiC  rcf«rabltd  the  children  of  a  king.     Maintain  a  holy  c«a- 


AppUcdtzbn,  357 

i«nT]>t  of  the  world, &  of  ihe  things  of  the  world.  Altho'  other* 
whofe  earthly  thrngsare  their  beft  things, do  fet  their  hearts  up- 
on them  ;  vet  it  bcconics  you  to  fet  your  feet  on  them  dice  your 
beft  things  arc  above.  This  world  is  but  the  country, thro'  which 
lies  your  road  to  Immanuel's  land  ;  therefore  pafs  tiirough  it 
is  pilgrims  and  Grangers,  and  dip  not  into  the  incumbrances  of 
it,  fo  as  to  retard  yoa  in  your  journey.  It  is  unworihv  of  one 
born  to  a  pa!ace,  to  fet  his  heart  on  a  cottage,  to  dwell  there  ; 
and  of  one  running  for  a  prize  of  gold,  to  go  olF  his  way,  to 
gather  the  ftones  of  the  brook  ;  but  much  more  is  it  unworthy 
of  an  heir  of  the  kingdom  of  heaven,  to  be  hid  among  the  flutF 
of  this  world,  when  he  fiiould  be  going  on  to  receive  his  crown. 
The  prize  let  before  you,  challengeih  your  uimoft  zeal,  atiiv- 
ity  and  diligence;  and  holy  courage,  rcfolution,  and  magna- 
nimity,become  thofe  who  are  lo  inherit  the  crown.  Yc  can- 
not tome  at  it,  without  Hghiing  your  way  to  ir,  through  diffi- 
culties from  without,  and  from  \tiihin  ;  but  the  kingdom  before 
you  is  fufficient  to  balance  them  all,  tbo'  ye  fhouJd  be  called 
to  re^ft  even  unto  blood.  Prefer  Cn  rist's  cfofs  before  tb« 
world's  crown  :  and  wants  in  the  way  of  dutv  before  eafe  and 
wealth  in  the  way  of  fin  ;  Ckocfe  ratker  to  fuffir  affliciion  tcith 
ike  people  of  God,  than  to  enjoy  the  pUafures  of  fin  for  a  feafon^ 
Hcb.  x.i.  25. In  a  common  Inn,  ftrangers  (pe-haps)  fare  better 
than  the  children  ;  but  here  lies  the  difference,  the  children 
arc  to  pay  nothing  for  what  they  hnvc  got,  but  the  ftrangert 
get  their  bill,  and  rduft  pay  compleatly  for  all  they  have  had, 
Did  we  confider  the  wicked's  after  reckoning,  fcrail  the  frailes 
of  common  providifice  thev  meet  with  in  the  world, we  would 
not  grudge  them  their  good  things  here  ;  nor  take  it  amii?  thit 
God  keeps  our  beft  things  laft.  Heaven  will  makeup  all  the 
faints'  lofles,  and  all  tears  fhall  be  wiped  away  from  their  cyc» 
there. 

It  is  worth  obferving,  that  there  is  fuch  a  vaiiety  of  fcrip- 
ture  notions  of  heaven's  h^pp-nefs,  as  n^^  fuit  every  afHitlcd 
cafe  of  the  (ainrs.  Are  t^y  oppreffed  i^  The  day  cometh,  ia 
which  they  fliall  have  the  dominion.  Is'their  honour  laid  la. 
the  duft  ?  A  throne  to  fit  upor,  a  crown  on  their  head,  2nd  a 
fceptTc  in  their  hand,  will  raife  it  ifp  again.  Are  they  reduc- 
ed to  poverty  ?  Heaven  is  a  treafure.  If  they  be  forced  to  quit 
their  own  habitations,  yet  Christ's  Father's  houfc  is  ready 
for  them.  Are  they  driven  to  the  wildernefs  ?  There  is  a  ci- 
ty prep.^red  for  them.  Are  they  banifhed  from  their  native 
country  ?  They  fhall  inherit  a  better  country.  If  they  are 
deprived  of  public  ordinances,  the  Lord  God  Almighty, 
and  the  Lamb  are  the  temple  there,  whither  they  are  poing; 
a  temple,  the  daojsof  v^hich  noac  caa  flnit.     If   their  Jjfe  be 


;',^  ApfSlicallon, 

fu!i  ofbirfrncfi,  Lcaycais  a  pHradife  for  pkafurc.  If  iliey 
^loan  under  thf  remains  p^^  fpiriiual  bondage,  ihcie  is  a  glori- 
ous liberty  ilicifl;;. them,  I>3  iHcir  d.'Hied  gtrmcnri  make 
them  :.(}ui:icd  ?  The  dav  cointtS  in  which  their  robe*  fli^iil  be 
v-hite,  pure  an4  Ipollcfs.  The  battle  a^ainU  flcfh  and  blood, 
principahiifs  and  powers,  is  jndccd  fore  ;  but  a  glprtous  tri- 
umph K  awaiting  thctn.-  If  ihc,  toil  acdhbours  ol  the  Chrif- 
tian  life  be  grc;it,ther?  isiin  evcrlaftuTij  reft  for  them  in  heav- 
en. Arc  they  judocd  unworth'/of  fqcitty  in  the  woild  ?  Tbcr 
fhall  be  adir,incd  ioto  the  focicty  of  angels  in  heaven.  Dj 
thcv  Complain  of  frequent  interruptions  of  ihcir  comrriunioa 
vifh  God  ?  There  tbty  (hall  go  no  ^nore  out,  but  fhall  fee 
his  fice  forever"  naore.  If  they  are  iti  darknef*  here,  eternal 
Ji;:ht  is  there.  If  they  grapple  with  death,  there  th^y  {h*U 
have  cvcris'h'riT  life.  And  to  funa  up  all  in  one.  word, /jV 
i'(at  czxnomf  th,J»  all  zntrrit  ail  things,  Rev.  xxi.  7.  lle'di-sH 
havp  pracc  and  plenty,  proht  ?.n'i  plcafure,  cvrry  -thing  d-rfir- 
ablc  ;  full  fatisfjclion  to  bij  moH.  enlarged  dcfires.  Lti  4htt 
€xpc6iajits  of  hravcn,  then,  lift  up  their  headi  with  joy,  gijd 
up  their  loin?,  and  fo  run  as  they  may  obt^iu  ;  iramphog  on 
every  tbigg  that  may  hinder  thctp,ia  the  way  to  ibc  kingdom. 
Let  them  never  accoual  any  duty  too  hard,  nof.arvy  crofj  lao 
heavy,. nor  any  pains  too  much,  fo  as  they  may  obtauinlUiC 
Cfown  of  R^ory.  ;  ' 

Loji/y,  Ltt  laorc  wHft-havc  no  right  to  U'.e  kiagdpm  of  jjea- 
ven^  be  ftirred  up  to  fcrk  it  with  aM  diligence.  Now  is  th« 
time,  wl.c.ci,!  the  children  of  wrath  may  become  hcirsof  glo- 
ry ;  and  v/hen  the  way  to  cvcrlafting  happinefs  is  opened,  it 
is  no  time  to  fit  liiil  and  louer.  Raife  up  your  hearts  towards 
the  f,lory  th^t  ij  to  be  revealed  ;  and  do  not  always  i»e  alon^ 
eiii  this  pcriOiing  earth.  VV^t  can  ;»U  your  world!/  cnjo/» 
TT.cnts  avail  yo<i,  while  you  havr.  no  folid  groun'j  to  cxpcft 
Ficavcn,  -afitr  ihij  life  is  gone  ?  Tbefcv  riches  and  hdaaars,  pro- 
mts and  pleafureSy  that  mull  be  buried  wuh  us,  and  cannot.sc- 
corrpaMy  us  into  another  world,  arc  but.a  wretched  portion, 
and  will  leave  men  co'r.fortlcfi  a:  lon;;-::uni  Ah  !  why  aic 
men  fo  fond,  in  their  life-iim«  to  receive  ibcir  good  thirt.^  ? 
n'hy  are  thcv  not  rather  in  care,  to  fecurc  an  intcrcft'in  ihc 
kingdom  of  heaven,  which  would  never  be  taken  from  them, 
but  afr->rd  the.n  a  portion,  to  make  them  happy  through  the 
a^cs  of  cicrniiy  !  If  you  dclire  honour,  there  you  may  have 
the  highcll  honour,  and  which  will  lafl,  when  the  world's  hnm- 
ours  arc  la-d  in  the  duft  ;  il  riches,  heaven  will  yield  you  a 
trjafiite  ;  and,  there  are  pleafures  for  evermore,  O  !  bz  i.ot 
dclpifers  of  the  pleasant  land,  neither  judge  yourfclvei  unwor- 
thy of  eternal  life  ;  but  many  the  heir,   and    heaven  Oiail  bt 


Introduclion,  3-59 

"ydfar*flowry  ;  clofe  with  Christ,  as  he  is  ^ffcrred  to  you  in 
•  tKe  gofpel,  and  ye'fli  ill  inherit  all'  things.  \Valk  in  the  way 
ol  bolincrs,  and  it'^^'ill  lead  vqu  i6  the  kiagdom.  Fight  againfl 
■firl  in'd^atan,  ami  Vf-lhali' receive  the  crovvn.  Forrukc  ths 
'^"wor'.tl,  aild  the  ddors  of  heaven'  will  be  bptn  to  receive  you. 


H  E  A..D     \l, 
H  E  L  L. 

'Mattii  L\v  jc.xv.  41; 

Tfienjlkall  he /ay  alfo    ifjifoM  t^^^    %^^ 

handj  JDepari  fror/i  vie  yz  curf^d,  inio  cv^rlajt- 
in;;  fire,  prepared  for  tfie  devil  and  his  anvils. 

WERE  there  no  othsr  place  of  eternal  I'od^Irig  tut  team- 
en, I  fliouM  here  havecloTed  my  difcourle  cf  m?.u's 
eternal  Rate  ;  bat  feting  in  the  other  world,  there  is  a  prlfoa 
for  the  wicked,  as  well  as  a  pal'ace  for  the  (div,i3,''fre  mMt'l  ailo 
enquire  into  that  (late  of  evcrlading  inifery  ;  the  which  the 
wojft  of  men  may  well  bear  with,  without  crying,  Ari  tho.a 
,comc  to  tonnent  us  Ixifore  tht.thneV  Sxwac  liiere'iv  yer'ac- 
ccfs  to. fly  from  the  wraih  to  come  j  and  all  that  can  be  hid 
of  it,  comes  fiici-t  of  what  the  damned  will  feel  ;  for  ^who 
sknoweih  the  power  of  Gob's  an^er  i^ 

Thejafl.tjiing  our  Lor  p  did.^bcfa're  he  left  the  earth  wa-?. 
He  lift  up  his  hands, ^and  biciled  his  tiifciplcs,  Luke  xxiv.  50, 
51.  B;it  the  la{l  t^hing  he  will  do,  before  he  leave  the 
.throne,  is  to  curfe  arid  conderpa  hb  enemies  j  as  we  karii 
from  the  tpxr,  wljich  co/iiai«s  the  dreadful  fenfence,  wherein 
the  everlaPiiojj  mifery  of  the  wicked^;*  wrapt  f  p.  In  whicli 
three  thirds  may  be.wken  notice  of.  firjl,  The  quality  0? 
the  Qondtmutd,  yaurfed.  The  }\^^e>t  finds  the  cuife  of  the 
law  uppn  them  as  trapfgreiFors,  and  lends  them  away  with  i?, 
■fro:n  his  p>-efence  into  hdj,  ihef<:  to  be  fully  executed  upoji 
them,  Sccondh,  The;pyqi<hiJKn't  which  ihej-  arc:  adjuogpfi 
fo,  and  to  which  they  were  always  bound  over,  by  virtue  of  ths 
rui  fe.  A"d  it  is  two-fold,  the  puniGimentcf  Lofs,  in  (epnra- 
*ic  I  from  God  and  Chri^^ ^  DcparLfro^n  mc ;  and  (he  pun- 
ifhmcnl  of  Stnk^  in  moft  exquifitc  and  extreme  torment, 
B'pirtfroni  ?r.e  intojife.     Thirdly^  The  aggravat'.on   of  their 


360  The  Curfe  undir  which 

tonncntj,     (i.)  They  aif  ready  for  theip,  tbey  arc  not  toexr 
peft  a  morncnt's  refpite.      The  fire  is  prepared,  and  ready  to  i 
catch  hoid  of  thofc  who  are  thrown  into  it,       (2.)  They  vifiil  I 
have  the  fociety  of  dcvijs  in  their  tormcnis,  being  {hot  up  with  j 
them  in  hell.     They  muQ  depart  into  the  fame  fire  prepared 
for  B?c1iebub,  the  priucc  of  devils,  and  his  angels  ;    nameb 
other  rcprobare  angels  who  fell  with  him,  and  became  devil 
It  is  faid  to  be  prepared  for  them,  bccaufe    they    finned,    and 
were  condemned  to  hell,  before  man    finned.       This    fpeak^ 
further  terror  to  the  datnned,  that  they  muft  po  in»o  the  fame  ,. 
torments  and  place  of  tormenr,  with  the  devil  and  his  angels. 
They  hearkened  10  hi5  fcmpiafions,  and  they  muft  partake  m  I 
\\'\%  torments  ;  hit  work*  they  would  do,and  they  rouft  receive 
the  wages,  which  is  death.     In  this  life  ihcy  joined  with  dev- 
ils, in  enmity  againlf  God  and  Ca  r  ist,  and  the  way  of  ho- 
linefs  ;  an^  in  the   other  tbey  muft  lodge  with  them.      Thu» 
all  the  goafs  fhall  be  (hut  up  together  ;  for  that  i^amc  is  com- 
inon    to    devils   and    wicked  men,  in  fcripture.  Lev.  xvii.  7. 
"Where  the  word  rendered  devils,  properly  fignifies  hairy  pnct 
or  gcats,  in  the  fbapc  of    which    creatures,    dcviU    delighted  i 
much  to  appear  to  thetr  worfhippers.      (3.)  The  lafl  af '^^   i- 
tion  of    their  tormtrt,    is  the    eternal    duration  therc 
ynuft  depart  into  everlafting  fire.       This    is    it    that  pu 
cape-ftone^pon  their  mifcry,  namely,  thiat  illhall  «|cyer  Jba 
an  end.' 

DOCTRIN  E. 

The  Wicked Jhall  hejhut  up  under  the  cu?  '  <-  f 

God,  in  tvrrlafting  Mifery,  with 

the  Devils  in  Hell. 

After  having  evinced  that  there  (hall  he  a  refurrcftion  of 
the  body,  and  a  general  judgment,  I  ttmk  it  not  needful  to  in- 
fift  to  plovc  the  truth  ol  future  punifliments.  The  fame  con- 
icience  there  ii  in  men  of  a  future  judgment,  bears  witrefs  al- 
fo  ct  the  truth  of  future  punifhmcnt.  And  that  the  putiifh- 
ment  of  the  damned  ftrall  not  be  annihilation,  or  a  reducing 
them  to  nothing,  will  be  clear  in  the  progrefs  of  our  difcourfe. 
In  treating  of  this  awful  fubjeft,  1  (ball  enquire  into  thcfc  four 
things  ;  ft)  The  curfe  under  which  the  damned  (hall  be  fhnt 
up.  («•)  Their  mifery  under  that  curfe.  (3.)  Their  (ocicty 
ynh  devils,  in  thi«  miferublc  ftatc.  (4  )  The  eternity  of  the 
whole. 


(he  Damned  arejhut  %f,  361 

I,  As  to  the  curfe  under  which  the  damned  fhali  be  fhut  up 
in  hell  ;  it  is  the  terrible  ftntcnce  of  ihf!  law,  by  which  they 
arc  bound  over  to  the  wrath  of  God,  as  tranlgrefTors.  This 
curfe  docs  not  firft  feizethem,  when,  (landing  before  the  tri- 
bunal, they  receive  their  fcntence  ;  but  they  were  born  under 
It,  they  led  their  fife  under  it,  in  this  world  ;  they  died  under 
it  J  rofe  with  it,  out  of  their  graves  ;  and  the  Judge  finding 
it  upon  them,  fenils  them  away  with  it,  into  the  pit  ;  where  it 
fhall  lie  on  them  through  the  ages  of  eternity.  By  nature  nil 
iTicn  are  under  the  curie  ;  but  it  \%  removed  from  the  cleft, 
hy  virtue  of  their  union  with  Chr  ist.  It  abides  on  the  reii 
of/inf«l  mankind  ;  and  by  it  they  arc  devoted  to  deliruclion, 
Irp^rated  to  evil,  as  one  may  defcribe  the  curfe,  from  Dcut. 
->:xix.  21.  And  the  Lcrd Jiiall  ftparate  him  uvto  iviL  Thus  IbsU 
the  damned,  for  ever,  he  perfoni  dcvoied  to  deilniBion  j  Ic- 
parate  and  fet  apart,  from  among  the  reft  of  mankind,  unto 
evil,  as  vefTcls  of  wrath,  fet  up  for  marks  to  the  arrows  of  di- 
vine wrath;  and  made  Wie  coin mpn  recepuclc  and  fiioic  o^ 
vengeance. 

This  curfe  hath  itslirft  fruits  on  tarfh,  '."rhich  area  pledge 
\  of  the  whole  lump  that  is  to  follow.  And  hence  it  is,  that  as 
I  -temporal  and  eternal  benefits  are  bound  up  together,  under 
the  fame  cxpreflions  in  the  promifc;  to  the  Lo  ii  n's  people,  as 
Ifa.  XXXV.  10.  And  (he  ranfomi-d  of  the  Lord Jhal I  return^  and 
xome  io  Zion,&.c.  relating  bosh  to  the  return  from  Bob)  Ion, 
and  10  the  faints  going  to  their  eternal  reft  in  heaven  ;  even 
to  temporal  and  eternal  mi^enes,  on  the  enemies  of  God,  arc 
foTPctimcs  wrapt  up  under  one  and  the  lame  cxprcflion  in  the 
threatnine,  as  Ifa.  xxx.  33.  ForTopha  is  ordaintdef  old -,  yta, 
for  the  king  it  is  prepared  ;  he  hath  mad.e  it  deep  and  large; 
the  pile  thereof  is  Jire  and  muck  wood  ;  tiie  breath  cj  tht  Lvrd, 
like  ajlrcam  of  brimjiorie,  difth  kindle  it.  VVh'ch  relates  both  to 
the  temporal  ai^l  eternal  deftru^lion  of  the  A'fyrians,  who  fell 
by  the  hand  of  the  angel  before  Jerufalem.  See  alio,  Ha.  Ixv:. 
.u\.  What  is  that  judicial  blindncfs,  to  which  many  are  giv- 
en up,  In  zohom  the  G§d  of  this  zvorldiiath  blindcd'their  eyes, 
sCor.  iv.  4.  but  the  tirft  fruits  of  hell,  and  of  the  curfe? 
Their  fun  is  going  down  at  roon-day.;  their  darknefs  increaf- 
ing,  as  if  it  would  not  ftop,  till  it  iifue  la-utter  darkr.efs.  Ma- 
ny a  lafh  in  the  dark,  doth  confcicnce  give  the  wicked,  which 
the  world  doth  not  hear  cJf;  and  what  is  that,  but  that  the 
never-dying  worm  is  already  begun  to  gnaw  them  ?  And 
there  is  not  one  of  ihefe,  bat  they  may  call  it  Jcfep!:,  for  the 
lord  fhall  add  another  \  or  rather,  Gad,  ior  a  trc.yp  comnk. 
Thefe  drops  of  wrath,  are  terrible  forebodings  of  the  full 
fhcwer  which  15  tQ follow.     Someiinies  they  are  given   up  u- 


3^2  The  Curfc  undir  wliich 

their  yjlc  aFc£\Ion^  that  they  have  no  more  command  over 
them,  Rom.  1.  26'.  So  their  lufls  groV  up  mort  and  nTorc 
towards  pcrfcaion,  IF  I  niayfo  fpcak.  As  w  heaven  grate 
comrsio  its  pcrfcaioi;,  fo  in  Iiell  fin  arrives  at  its  hij^hcll 
Jiiich  ;  and  as  fin  is  thus  advjincing  upon  the  man,  he  is  the 
nearer  and  the  likcr  tq  hell.  There  ax-  three  things  ihat  have 
a  fearful  afpca  her-.  Firji^  When  every  thing  that  m!8;ht  do 
good  to  mens  fouls,  is  hUHed  to  them  ;  fo  that  thrir  blrffngs 
are  curfcd,  Mai.  ii.  2.  fcrmons,  prayers,  aJinor.ition*,  and  »c- 
proofs,  which  arc  powerful  towards  others,  are  quite  irjcfrica- 
c:ous  to  them.  Secondh,  When  men  goon  (inning  fti!i,  in 
the  fac;  of  pJain  rcbulcrs  (rom  the  Lord,  in  oidinancc«  *od 
providences;  God  :r.cets  them  with  rods.inihe  way  of  their 
/;n,  as  it  were  flrikip;*  thcni  b^ck  ;  yet  they  rulh  fornfard. 
What  can  be  more  like  hc!I,  where  th?  Lord  is  a!  •.  ■  -  •'^•"  - 
ing.arjd  the  damned  always  finning  ngainll  hiin  ?  Li 
every  thing  in  or.c'i  lot  is  turned  into  fuel  to  ore's  lu 
adverOty  and  proJpcr!t^•,  poverty  anJ  wealth,  the  want  or  or» 
dinance?,  and  the  enjoyment  ox  them,  do  all  but  nounlh  the 
orruptions  of  many.  Their  vicious  {lorrjichs  corrupt  what^ 
i.  ever  they  receive,  and  all  docs  hutincreafe  noxious  humbr';. 
Bi't  ih.:  full  harvcfl  Follows,  in  that-  wiiferr  which  ithry 
(hill  forever  lir  under  in  h:ll  ;  that  wrath,  .which  by  virti^ 
t  f  the  curfe,  (hall  come  upon  them  ta  the  uttcrmoil ;  tiie 
which,  is  the  curfc  fully  executed**  This  black  cloud  opens 
upon  them,  and  the  teniblc  thunocr-bolt  ftnkcS  thc.Tl,  hy  that 
dreadful  voice  from  ihe  throne.  Depart  J  rom  me^  ye  (urfed^&c^ 
Which  will  give  the  whole  wicked  world  a  dtfmal  V!cw  ct 
v.hat  is  in  the  bofom  of  the  curfc.  (1.)  It  is  a  voice  of  ex- 
treme indignation  and  wrath,  a  furious  rebulte  from  ihc  Lron 
of  the  tribe  of  Jjdah.  H:s  look>  will  be  mofl  terrvblc  to 
them  j^  his  eyes  will  cad  tlTinesal  fire  on  them  ;  and  his  wt)rds 
^•ill  pierce  their  hearts,  like  envenomed  arrows.  When  he 
-will  thus  fpcak  ihcm  out  of  bis  picfence  forever,  and,  by  bis 
vord,  chaft;  them  away  from  bciorc  the  throiie  ;  «hey  -wiil 
fee  how  keenly  wrath  burns  in  his  heart  againft  them  for 
their  fins.  (2.)  It  is  a  voice  of  extreme  difdaiii  ani  conreinpt 
from  the  LoR.a.  Tune  was,  when  they  were  pitied,  bcfr-u^lu 
to  pity  Jhcmfelvcs,  and  to  be  the  Loixd's  ;  but  they  delpik-l 
him,  they  would  norc  of  him  :  but  now  ftiail  they  be  bu  it:l 
out  of  his  fight,  ucdcr  ev.-rlaOing  contempt.  (;.)  It  is  a  voict 
of  extreme  hatred.  Hereby  the  Lord  fhuts  them  oat  of  hii 
iowels  of  love  a  ^d  mercy  :  Depart, yc  cur/ d,  as  if  he  fiiould 
fay,  I  cannot  crdurc  to  look  at  you  ;  there  is  not  one  purpolc 
©f  good  to  you  in  mine  heart  ;  nor  (hall  yc  ever  h-ar  ofie 
'.v'ord  jnoic  cf  hope  Iroai  ine.     ^''Ji'ji  It  is  a  voice 


the  Damned  ar^Jhui- up.  363 

rejcAlon  from  the  Lord.  Pie  cciniuands  tkem  to  i)c.gone, 
ai.d  Ib'caOs'iHem  off  for  ever.  Tluis  the  rdoprs  of  heaven  are 
'ftiut  agaiiill  thetn  ;  the  gulf  is  iix«-.u  bctveen  .  ihera  and  ir, 
and  they  are  driven  to  the  pit.  Now  ihoulq  they  cry  with  ajt 
poffiblc  carnefti^^efx,  Lord^  .Lord,  open  tj  us  ;  they  will  hear 
nothing  but,  Depart ^  depart, y'f^curfcd.  Thus  Ihajl  the  daaia- 
cd  be  fiiut  up  m;der  tlie  curie.  . 

Use  FirJi,Ltiz\\  thefe  who,  being  yet  in  ihcir  qaluraKOate, 
arc  under  tne  curfc,  ccnfider  iLis.and  (lee  loj .-: s u 5  Chris  r 
betimes,  that  they  mav  be  delivered  from  .it.  How  can  yjc 
fleep  in  that  ftate,  being  wrapt  up  in  the  curfe  !  Jtsus 
Christ  is  now  faying  unlo  yoj,  Comr,  yc  cuf fed  ;  I  w^l 
lake  the  curfc  froin  oil'  you,  aiid  give  )ou  the  bieflinj.  Thje 
xvaters  of  the  fanflazry  are  now  running,  to'beal  the  cujfcil 
ground;  like  heed  to  improve  thsm  for  {hat  end  tp  your  own 
Touls,  and  fear  it  as  kell,  to  get  no  fpirihial  advantage  tliere- 
by.  Remember  that //itf  wi"r)'/'/j:c<r?,  which  are  neither  fca, 
nor  dry  land,  a  &t  emblem  oi  hyppcriics  ;  at/d  the  vf.zrjh':s, 
that  neither  breed  Hfhci,  nor  bear  trees;  but -the  W4'trs  of  the 
fanc^isary  leave  them  as  they  F.nd  them,  in  ihe.ir  barreancfs; 
jrtallHct  be  k:cLt:d;  {czxngxhc^-  fpuro.  t^c  only  remedy;  thf/ 
Jhail  be  given  to  fait',  left  under  eternal  barrennef?,  fee  up  fc»r 
the  monuments  of  the  ^'rath  of  Gop,  and  concluded  for  ev- 
er under  the  curfc,  E^ck,  xlvii.  1 1.  Stcond'j,  Letali  curfers 
confider  this,  wno'e  mouths  arc  filled  wiihcurilng  themfe!vc3 
and  others.  He  that  clothes  himfelf  with  cuiiiiv*  ^^''11  iit^d 
the  curfe  come  into  his  bowels  l:ke  water,  and  like  ojI  into 
his  bones,  Pfalm  cix.  18.  if  repcntarce  prevent  it  not.  Hj 
fhal!  get  all  his  im.prtcations  ^^ainft  him  f.il'y  acfwercd,  i;i 
thatd<iy  wherein  he  {lands  before  the  wibunal  0I  Goa  ;  ,  d 
fhali  find  the  killing  weight  of  the  curfe  of  Gjd,  wbicr.  r.  • 
makes  light  ol  now. 

11.  I  proceed  ?o  fpeak  of  the  ^I!fe«y  of  the  thmncj,  under 
that  curfe  :  a  mifery  whxh  the  tor.cues  of  men  and  angels  ca.i- 
not  fuEciently  exp;cfs.  God  always  a£ls  like  himielf;  no 
favours  can  be  tquil  to  his,  and  bis  wrath  and  terror,  arc 
without  a  parallel.  Ai  the  faints  in  heaven  are  adv^mced  to 
the  higheft  pitch  of  happiatfs,  fo  the  d-.nncd  in  hell  arrive  ac 
the  height  cf  mifery.  Two  things  here,  1  fliall  foberly  en- 
quire into  ;  the  punilhment  of  Lofs,  and  the  punidi  ncnt  of 
Sonfe,  in  hell.  But  hnce  thefe  alfoareiuch  things  ns  eye  has 
not  feen,  nor  ear  heard,  we  muft,  as  Gepg'-apbers  do,  leave; 
a  large  void  for  the  unknown  la::d,  which  the  day  will  dtf- 
cover. 

fir^.  The  puniflirhcnt  of  Lofs,  which  the  damned  Tnall  uo- 
dcr^o,  is  ftrparaiion  fiom  the  Lord  ;  as  v/e  iearn    from    thu 


fj64  The  Punijhment  of 

text :  D:part/rom  me, ye  curjtd.  Thii  will  be  a  fione  upon 
tbrir  grsvf's  mou'h,  as  the  talent  of  lead,  Zech.  v  7,  %.  th<*t 
"will  hold  them  down  for  ever.  They  (hall  be  eternally  fep»- 
ratfd  from  Goo  and  Cii  r  ist.  Ch  r  ist  i«  the  wav  to  the 
F4ther:  but  the  way.as  to  thcTti.Chall  be  cvcrlaflingly  blocked 
lip';  the  biidgc  Ihall  be  drawn,  and  the  greatgulf  fixed  ;  fo 
ihall  they  be  fhut  up  in  a  Hate  qf  cierniil  lcp;»ratiori  from. 
-God  the  Father,  Son,  and  holy  Ghoft.  They  will  be  local- 
ly fcparatcd  from  ihc  Man  Christ,  and  fhall  never  corpe 
into  the  feat  of  the  blefled,  where  he  appears  in  hi*  glory  but 
be  cad  out  into  otter  daiknefs,  Matth.  xxii.  13.  They  can- 
not indeed  be  locally  fcparated  from  Goj>  :  they  cannot  be 
in  a^lace  where  he  is  not,  fince  be  is,  and  will  be  prefent  ev- 
erywhere :  If  I  make  my  bed  tn.  hell,  lays  the  Plalmifi,  bthotd 
thou  art  there,  Pfalm  cxxxix.  8.  Bjt  ibcy  (ball  be  milerablc 
beyond  exprtflion,  in  a  ralaiive  fcparation  from  God.  Tbo* 
he  will  be  prefent  in  the  very  centre  of  their  fouls,  if  I  may 
-fo  exprefs  it,  while  they  are  wMpt  up  in  fiery  flames,  in  ut- 
ter darkrcfs,  it  fhall  not  only  be  to  leed  ihem  with  the  vine- 
Y/iT  of  his  wrath,  to  et;tertain  them  vriih  the  emanations  of  his 
revenging  juflice  ;  but  they  fhali  never  tifte  more  pf  bis  grvod- 
nefs  and  bounty,  nor  have  the  le-iftglimpfe  ef  hopefiom  him. 
Thcv  will  fee  his  heart  to  be  abfolutely  abenatcd  from  them; 
znd  that  it  cannot  be  towards  them  ;  but  that  they  arc  the  par- 
ty againft  whom  the  Lord  will  hafe  an  indignation  for  e- 
ver.  They  fhall  be  deprived  of  the  glorious  prefcncc  and  en- 
joyment of  God  :  they  fhall  have  no  part  in  the  beatific  vi- 
iron,  nor  fee  any  thing  in  God  towards  them,  but  one  wave 
of  wrath  rolling  at  the  backof  another.  This  will  bnngupon 
\\  ♦  n,  overwhelming  floods  of  foriow  for  evermore.  Ihcy 
ih.;ll  never  taOc  of  the  rivers  of  pleafurcs  the  faints  in  heaven 
enjoy  :  but  fhall  have  an  cvcrlafling  winter,  and  a  perpetual 
night  bccaufc  ihe  Sun  of  lighteoufnefshas  departed  from  them, 
;ind  fothcy  are  left  in  utter  darknefs.  So  great  as  heaven's 
iappint-fs  is,  fo  great  will  tljeir  lots  be:  fpr  tbcy  can  have 
i.oiic:  of  it  for  ever. 

This  fcparaiion  of  the  wirked  from  God,  will  be,  (1.) 
An  involuntary  frporztion.  Now  they  depart  from  him, they 
\n\\  not  come  to  him,  though  they  are  called,  intreated,  and 
rbufted  to  come  ;  but  then  they  fiiall  be  driven  away  from* 
him  when  they  would  gladly  abide  with  him.  Although  the 
fjucflioM,  What  is  thy  Beloved,  more  than  another  br.loved  f  i» 
♦rcquent  now  amongii  the  dffpHerj  of  thegofpel,  there  wiO 
he  DO  luch  queflion  among  all  the  damned  crew  :  for  then 
rliey  will  fee,  that  man's  happir.efs  i^  only  to  be  foimd  in  the 
*.AJoyHic*»t  of^oD  ^  ai^d  that  the    Jofs  ol  him,  15   «  lofs  rhal 


Lofs,  in  Hell.  365 

<an  never  be  balanced,  (a.)  It  will  alfo  be  a  total  and  inter 
i'eparation.  Albeit  the  wicked  are  in  this  life  feparatcd  from 
God,  yet  there  is  a  kind  of  intercourfe  betwixt  them  ;  he 
gives  them  many  good  gifts,  and  they  give  bun,  at  leaft,  insne 
good  words ;  fo  that  the  peace  i»  not  ahcgeiher  hopelcfs. 
But  then  there  fliall  be  a  tci^l  feparatioo,  the  dainned  being 
caft  into  utter  dajkncfs,  where  there  wili  not  be  the  leall 
gleam  of  light  or  favour  Irom  the  Lokd  ;  the  which  w-il  put 
an  end  unto  ail  their  fair  words  to  him.  ^V'<'''»  ^^  ^^*''  ^* 
a  final  fcparation  :  they  will  part  with  htm,  never  more  to 
jncei  :  being  (but  up  under  everlafliftg  horror  ai)d  dcfpair. 
The  nnaich  betwixt  Jfsus  Ch  R  IS  r  and  unbelievers,  which 
has  fo  often  been  carried  forward,  and  put  back,  a^ain,  Ihiill 
then  be  broken  for  ever  ;  and  never  fhiU  one  tuclfige  of  fa- 
vour or  good-will,  go  betwixt  the  parties  any  iTi#rc. 

This  punifhment  of  Lofs,  in  a  total  and  ftnsl  feparation 
from  G(JD,  is  a  mifery  beyond  what  mortals  can  conceive, 
and  which  the  dreadful  experience  of  the  damned  can  on- 
ly fufficiently  unfold.  But  that  we  may  have  tome  con- 
ception of  the  horror  of  it,  Igi  the  following  things  be  con- 
iidcrcd. 

iy?,  God  is  the  chief  good,  and  therefore  to  he  feparate^ 
from  him,  muft  Ije  the  chief  evil.  Our  native  country,  our 
gelations,  and  our  life,  are  good  ;  and,  therefore,  to  be  oc» 
prived  of  them,  we  reckon  a  great  evil  ;  and  the  better  any 
thing  is,  fo  much  the  greater  evd  is  the  lofs  of  it  ;  wherefure, 
God  being  the  chief  good,  and  no  good  comparable  tp  hirn, 
there  can  be  no  lofs  fo  great,  as  the  lofs  of  Gon.  The  full 
enjoyment  of  him,  js  the  bighcU  pinnacle  of  happinefs,  the 
creature  is  capable  of  arijving  at  ;  to  be  fully  and  hnali/  iep- 
arated  from  him,  mult  then  be  the  loweit  lltp  of  inilerv, 
which  the  rational  creature  c.-'.n  he  reduced  lo.  To  be 
caft  off  by  men,  by  good  men,  by  the  heft  of  men,  is  hea- 
vy :  what  muft  it  then  be,  to  be  rejected  of  God,  of  good- 
nefs  iifelf  I 

zdlj,  God  is  the  fountain  of  all  goodr.efs,  from  which  all 
goodnefs  flows  unto  the  creatures,  and  bv  v;hich  it  iscontinq. 
ed  in  them,  and  fo  them.  Whatever  goodncU  or  pcrieriioa, 
natural  as.  well  as  moral,  is  in  any  creature,  it  is  tioin  God, 
iand  depends  upon  him,  as  the  light  is  from,  and  depends  rn 
the  fun  ;  for  every  created  beirig,  as  fuch,  js  a  dcpeuderit  one. 
Wherefore  a  total  feparation  from  God,  wiiciein  aii  com- 
fortable communication,  betwixt  God  znd  a  rational  crea- 
ture, is  abfolutely  blocked  up,  muft  of  necefTity  bring  along, 
with  it  a  total  cclipfeof  all  light  of  comfort  and  cafe  wha»4i>; 
f  yer.     If  there  is  but  one  windov/,  or  open  placc^  iu  a  hou£i?» 


366  The  ^Punijlivunt  of 

audt'pal  be  quite' (but up  jit* Is  evident  iherc  cjrnbe  nodhing 
butdaik.nc'sin  that  hf)u{c.  Our  Lord  icUs  us,  MdHh.  xix. 
I  •j,Tuire  is  none  good  tut  one^  that  ^s  God.  H*A\\\n^.  good  or 
cotnt'oriabic  is,  owginaJly,:  from  the  cfCBture  :  'whoicver  good 
or  comfortable  tbinj:,  one  linds  in  one'«  f«rlf,  a»  hc*4th  of  bo- 
dy, or  peace  of  n\\iA  ;  wlutevcr  fwectncr»,  reO,  plcafu^e,  or 
delight,  one  findi  in  other 'creatures,  as  in  meat,  drink,  arts 
aiid  fcicnccs  ;  all  thefc  arc  but  fomc  faint  rays  of  ibe  divine 
perfeflioDS,  communicated  from  Gou  unto  fhe  creature,  and 
^epcndfTig  CD  a  corllant  iriiaence  frorn  hifn,  for  tbeir  convcr- 
fatiori  ;  whicli  filling,  they  would  immeciitcly  be  gone  :  for 
it  i&  unpoflible  thar  any  created  thing  can  be  to  us  morcor 
t^citer,  than  what  Odd  m^ikcsit  to  be.  All  thciivtilcts  of 
coipfort  we  drink  of,  within  or  without  ourfelvcs,  come  frona 
God,  as  llveir  fpiine-head  ;  the  courfe  of  which,  towards  as, 
bsing  flopt,  of  necefTuy  they  muft  all  dry  up.  So  that,  when 
Goo  goes,  all  that  is  ^ood  and  comfortable  goe«  with  hitn  } 
^il  eafc  and  quiet  of  body  or  mind.  Hof.  ix.  12.  JVo  alj'o  unto 
ihvTt^  liken  J  depart  from  ikem.  When  the  wicked  are  to- 
tail/  and  finally  icparatcd  from  hitn,'  all  that  is  conformable 
in  them,  or  abciu  them,  returns  to  its  fountcin,  as  the  IJg^t 
r C .  away  with  the  fun,  ami  darkncfs  laccccds  in  the  room. 
_\,f.  Thus,  in. their  fcparAtion  from  God,  all  peace,  \% 
;;.:.  uvcdfiir  away  frcta  them  ;  and  pf»in  in  body,  ai>d  aaguilh 
of  loul,  fucrccd  to  it  ;  all  joy  ^cs,  aUd  I'.nmixcd  forrow  fet- 
tles ill  them  :  all  quiet  and  reft  fcparate  fr^m  them,  and  they 
arc  filled  with  horror  and  r.fge  ;  hope  fltcs  away,  and  dcfnair 
^eiztih  iheni  ;  common  operations  of  the  Spirit,  which  nO*r 
Tcilriin  ihcm,  are  wlihdiawn  forever,  and  fin  comes  to  its 
utinoft  height.  And  tlius  wc  have  a  difmal  view,of  the  horri- 
icic  rptfiacle  of  fin  and  niifcry,  which  a  creature  proves, when 
totally  feparatcd  from  Gon,  and  left  to  itfelf ;  and  gnc  may 
{zz  this  reparation  to  be  the  very  hell  of  hell. 

Being  feparaied  from  Qqd,  they  are  deprived  of  all  good. 
The  f^ood  thircs  which  ihey Tet  their  heart  upon, in  this  world, 
src  ;  cyond  ihcir  reach  there.  The  covetous  man  cannot  cn- 
io;  hj<  wcalih  there  ;  Bor  the  ambitious  min  his  honours; 
nor  the  fcofual  man  his  plcafures  ;  no  not  a  drop  of  water  to 
cool  his  tongue,  Lukcxvi.  34,  35.  No  rtieai  nor  drink,  there, 
to  iireij>;then  the  faint  ;  no  iicep  to  refrefh  the  weary  ;  aaJ  na 
inufic  no«  pjcafant  company,  to  comfort  and  chear  up  the  Cp/r 
jowful.  Aird  as  for  thefe  gr/fid  things,  they  defpifcd  in  the 
world,  they  fhall  never 'mote  heir  of  them,  nor  fee  them. 
NO  Offers  of  Cm  k  1  s  r  there,  ao  pardon^,  no  peace  ;  no  wells' 
<  r  ilv^iLon,  in  the  pit  of  defliu61ion.  In  one  word,  they 
ii*^**  be  dcpiivcd   ct  v/iraifucvcr  iright  comfort  ihem,  bcin* 


Lbfs,  in  Hell,  qIJ/ 

totally  and  finally- feparatcd  from  God,  the  fountain  of  all 
goodnefs. 

odly,  Man  naturally  dcfircs'  to  ht  happy,  being  withal  con- 
fcious  to  hinifelf,  that  be  is  not  fclf-rufficient ;  anj  therefore 
has  ever  a  def!re  of  fomrthing  without  hienfclf,  to  make  him 
inppy;  and  ihe  foul  hein^,  by  its  natiirr.!- make  and  confytu- 
ticfl,  capa'>le  of  cnjoving  God,  and  nothing  eHe  btir.g  com- 
Tnen^inahle  to  its  d'cfircs  ;  it  can  never  have  true  and  fohd  rei*, 
till  it  reft  in  the  cnjoyitient  of  Gor>.  This  defrre  of  liappi- 
i;efs,  the  rational  creature  can  never  lay  atide,  nanot  \\)  hell. 
Now,  while  the  wicked  are  on  earth,  they  feek  their  fatisfac- 
rion  in  the  creatiirc  ;  and  when  one  fails  they  go  to  another; 
thus  they  put  oIF  their  time  in  the  wor-id,  deceiving  their  own 
\  fouls,  and  luring  them  on  with  vain  hcpts.  But,  in  theo<hcr 
.  world,  sll  comfort  in*thc  cr<J^lures  !)avinrr  failed  to;^e:her  at 
once  ;  and  fhe  fhanows  they  arc  now  puifuiii?;,  having  all  of 
'  them,  evanilhed  in  a  moment;  they  (hall  be  totally  aid  finally 
feparatcd  from  Gon,  and  fee  they  have  thus  left  him.  Si> 
the  doors  of  earth  and  bcavcn  boih,  are^fnut  agaiuft  them  at 
once.  This  will  create  them  tinlpeakable  angaifh,  while  they 
fhall  live  under  an  eternal  gnavving  hanocr  after  happincfs, 
which,  they  certainly  know,  fiiall  never  be  in  the  lead  mea- 
fure  fatisHcd,  all  doors  hein^  clofed  on  theni.  Who,  then, 
can  imagine,  how  this  fiparation  from' God  finl!  cut  the 
damned  t^  the  heart  !  How  they  will  roar  and  rj;;e  under  it  ! 
and  how  it  wiiritiog  them  aud  gns^w  thorn,  through  the  agc& 
of  eternity  ! 

^thly.  The  damned  {hall  know,  tTiat  fome  arc  pcrfeftly  hrp- 
py  in  the  enjoyment  of  that  Goi>,  from  whom  they  thcFT- 
felvcs  are  fcparatc  :  And  this  will  aggravate  t.'^c  fcnle  of  their 
lofs,  that  they  can  never  have  any  '(hare  with  tjiefe  hap- 
py ones.  Beir.g  fcparatcd  from  GoiJ),  they  are'  feparated 
from  the  fociety  ct  the  glorified  faints  and  an;;els.  They 
TT.av  fee  Abraham  afar  ofi",  a-;d  Lazarns  -in  his  boibm, 
Luke  xvi.  23.  but  cm  never  come  into  their  company  ;  be:ng, 
as  unclean  lepers,  thruft  out  v/ithout  the  camp,  and  excommu- 
nicated from  the  prefcnce  of  ihe-LoRD,  and  of  all  his  holy 
one*.  It  is  the  opinion  of  To.me,  that  every  perfon  in  heaven 
or  hell,  flnll  \\CAi  and  fee  all  that  pafTefh  in  cither  ftate. 
Whatever  is  to  be  faid  of  this,  we  have  ground  i'rora  the  word 
to  conclude,  that  ih^dafiiscd  (hjil  have  a  very  cxquifue 
knowlcilge  of  the  happintTs  of  tus  f:v:'.ts  in.  heaven  ;  for  what 
elfe  can  ht  meant  by  the  lich  roan  in  heil,  his  feeing  Lizsru* 
in  Abraham's  l)ofoni  ?  Oue  tiring  i-i  plain  in  thir.  cafe,  ihac 
iheir  own  torments  vill  give  tliem  fuch  -notions  of  the  hnppi- 
ncfs  cf  the  faints,  as  a  lick  man  h«-5  of  health,   or    a   ptjfo.-ier 


368  The  Punijlimffit  t)f 

has  of  liberfy.  And  as  they  cannot  fall  of  Tcfttftlng  on  th'e 
happii)er>  of  thole  in  heaven,  more  than  they  can  attain  to 
conitinuicnt  with  their  own  lot  ;  fo  every  tho't  of  ibat  happi-' 
ticTi,  will  aftftravatc  ilicir  lofs.  It  would  be  a  mighty  torment 
to  a  Hu.i^:ry  mio,  to  fee  others  liberallf  feafting,  while  he  it 
fj  ;1^;.  .d  up,  as  he  ciuuot  have  orie  crumb  to  ftav  his  gna  s  - 
ing  djjptitie.  To  bring  mufic  Bud  daocmg  before  a  man 
Jabouiing  under  cxiremc  pains,  would  but  encreafc  his  an- 
gu:(h  ;  how  th:n  will  the  fonfs  of  the  blcfTed,  in  their  enjoy- 
mcniof  God,  make  the  dathncd  roar,  uudcr  thdf  fcparaiion 
from  him  ! 

St.'ity^  They  will  remember,  that 'time  vras,  when  they 
mijht  hdve  been  made  partakcis  of  the  blclfed  Rate  of  the 
faims,  in  thiir  cnjoymciit  of  God  :  And  this  will  aggravate 
ihcir  fenfe  of  the  lolTs.  All  may  rx^ierabcr,  there  was  once 
a  pofbbility  of  it  ;  that  fometinie  they  were  io  ihc  world,  in 
foiDC  corners  of  which,  the  way  of  (alvation  was  laid  open  to 
Tiieii'i  v!ew  ;  and  may  wifh  they  had  gone  round  the  world,  till 
they  had  found  it  out.  Dcfpifers  of  the  gofpel  will  rcmcm-' 
her  with'bitterncfs,  thatjEbUS  Cn  rist,  with  all  his  bene-" 
fits,  was  cl^cred  to  them  ;  that  they  wtrc  exhorted,  intreated, 
and  prcffed  to  accept,  but  would  not  ;  and  that  they  were 
>*aincd  of  the  niifery  they  feel,  aiid  obtcftcd  to  flee  from  the 
wrath  to  come,  but  they  wodld  not  hcaikcn.  The  gofpel-of- 
fcr  flighted,  will  malcc  a  hot  hcU ;  and  the  lofs  of  an  offered 
heaven,  \t\\\  be  a  finking  weight  on'the  fpirirs  of  unbelievers, 
in  the  pit.  Some  wtlh  remcmbcf,  that  there  was  a  probabili- 
ty of  their  being  eternally  happy  ;  that  fometiwie  ihcy  fecm- 
ed  to  (land  fair  for  it,  and  weoc  not  faf  from  the  kingdom  of 
God  ;  that  they  had  once  aTmofI  confentcd  to  the  blelTed 
bargain  ;  the  pen  in  their  band,  as  it  were,  to  fign  the  marri- 
agc-cor.iratl  betwixt  Christ  and  their  fouls;  but,  unhappi- 
ly, they  dropped  i»,  and  lurned  bacic  from  the  LoRi>  lo  their 
lufls  again.  Andcihtrs  will  remember,  that  they  thought 
ihem'.elves  fare  of  heaven,  but,  being  blind'ed  with  piidc  and 
fcil-conccit,  they  were  above  ordinances,  and  beyond  inflruc- 
tion,  and  would  not  examine  their  {late,  which  was  their  ru- 
in :  B'lt  then  they  (hall  in  vain  wifh,  they  had  reputed  thcm- 
fclvesihcworft  of  the  congregation  in  which  they  lived;  and 
curfc  the  fond  conceit  they  had  of  themfclves,  and  that  others 
had  of  them  too.  I'husit  will  iling  ih'edainned,that  they  mi^ht 
have  efcjped  this  lofs. 

Lajlly^  They  will  fee  the  lofs  to  be  irrecoverable  \  that 
ihev  muil  eternally  lie  under  it,  never,  never  to  be  repaired. 
Might  tbc  damned,  after  millions  of  ages  in  hell,  refrain  what 
they  bavc  left,  it  would   be    foine  ground  of  hope  ;  but  ih€ 


Lofs,  in  HelL  369 

^rize  is  gone,  and  can  nevtr  be  recovered.  And  there  are  two 
things  here,  which  will  pierce  ihem  ro  che  heart,  (i!)  That 
t.H«y  nevcT'lcnew  the  wotth  of  it,  till  it  was  irrecoverably  loft. 
Should  a  man  give  away  an  earthen  pot  full  of  gold  lor  a  .tii- 
fle,  never  knowing  what  was  in  it, till  irwere  quite  gone/roni 
him,  and  pad  recovery  ;  how  would  ihis  fooliili  attion  gail- 
hira,  upon  the  difcovery  of  the  riches  in  it  j  fuch  an  one's  cafe 
way  be  a  faint  relemblance  of  the  eale  of  defpii'crs  ofthegof« 
pel,  when  in  hell  they  lift  up  thcTr  eycj,  and  behold  that,  to 
their  torment,  which  they  will  not  fee  now,  to  their  ialva-' 
tion.  (2  )  That  they  have  loft  it  for  lofs  and  dung  !  fold  their 
part  of  heaven,  and  not  enriched  ihemfelves  with  the  prize. 
They  loft  heaven  for  earthly  profits  and  pleafures,and  now  both 
ate  gone  together  from  them.  The  drunkard's  cupjare  gone, 
the  covetous  man's  gain,  the  voluptuous  man's  carnal  d<i- 
li^his,  and  the  fluj^gard's  cafe  ;  nothing  is  left  them  to  com- 
fort them  now.  I'he  happinefs  they  loft  remains  indeed,  but 
tbcv  can  have  no  part  in  ii  for  ever. 

Use.  Sinners,  be  perfuaded  to  coiine  to  God  through  Je- 
sus CiiRi  st, uniting  wirh  him  through  a  Mediator  ;  that  ye 
irtiy  be  prefervcd  from  this  fearful  feparation  from  him.  O 
be  afraid  to  live  in  a  ftate  of  feparation  from  God,  left  that 
which  ye  now  make  your  choice,  become  your  eternal  pun- 
iftimcnt  hereafter  !  Da  not  reject  communion  with  Gud,  caft 
not  off  ihc  communion  of  faints  ;  tor  it  will  be  the  mifery  of 
the  damned,-  to  be  driven  ojt  from  that  commnrrion.  Ceafc 
to  build  up  the  wall  of  feparatiorv  betwixt  Goi>  2r.d  you,  bv 
<ioritinuing  in  your  finful  coujfes  ;  repoDt  rather  in  time,  and 
fo  pull  it  down,  left  the  cape-ftone  be  laid  upon  it,  and  ic 
fiand  for  ever  betwixt  you  and  happinefs.  Tremble  at  the 
thoughts  of  rejefl-ion  and  feparation  from  God,  By  whom- 
foever  men  are  rejeded  en  the  earth,  they  ordinaiily  find 
forae  pity  to  them  ;  but  if  ye  be  thus  feparated  from  GoD,ve 
wiil  find  all  doors  fhut  agairrft  you.  Ye  will  find  no  pitv  from 
any  in  heaven  '.neither  faints  nor  angels  will  pity  them  who:m 
God  has  utterly  caft  eft";  none  will  pity  you  in  hell,  v^cia 
there  is  no  love  but  lothing;  all  being  loathed  of  God,  loath- 
ing him,  and  loathing  one-another.  This  is  a  day  of  '^>\{c%  and 
fears.  I  fhew  you  a  lofs,  ye  would  do  well  to  fear  in  time  : 
be  afraid  left  you  lofe  God  ;  if  ye  do,  a  long  eternity  wilt 
be  fpent  in  roaring  odt  lamentations  for  this  lofs.  O  horrid 
Rupidity!  men  are  in  a  mighty  care  and  concern  to  prevent 
vcrt-ldly  lofles  :  but  thev  are  in  hazard  of  lofing  heaven,  the 
communion  of  the  bleifcd,  and  all  good  things  for  foul  and 
body  in  another  woild  ;  yet  as  carelefs  in  that  matter,  as  if 
*h^y  ware  incapable  of  thought.    O  !  compare  this  day    witk 


Th  t  Pu  TV  Jim.  tni  of 


oiir  text  aiirift  it.  This  day  isbea^'.en  opened  to  lhc?ii, 
V t;  aithcrio  have  rcjertcd  Christ,  yet  there  is  rooin, 
»F  jhcy  will  come  j  but  that  day  the  doors  (hall  be  fhnt.  a  :.  / 
C^HRl&T  js  'avJ:ig  unio  yo:i,  Ccm:,  then  he  will  fay,  Dcpari; 
^.cTii^  yc  wou!l  nol  cosiie  when  ye  were  hidden.  Now  ptty'. 
lb  Ihown  ;  t!ic  Lord,  pities  you,  his  fervaQis  pity  you,  anr!^ 
Iclf  you,  that  the  du  is  before. you,  and  cry  to  ycu,.  that  yc 
do  yourfclvj  s  no  harm  ;  bat  then  yc  ftiall  have  no  pity  from 
Gn  D  nor  man. 

iVrew/Zy,  The  damned  fiiall  be  punvfhcd  in.  hell  ^iih  ihe 
punifhcnt  of  Scrnfc  ;  they  muQ  depart  fromGoo  into  eve  flail- 
ing fl>c.  Iain  not  in  a  mind  to  diTpate,  what  kind  of  hre  it 
is  which  ihcy  (hall  depart  iato,  and  be  tormented  by  forever, 
whether  a  material  fire,  or  not  ?  Exprricncc  will  more  than 
Taltsfy  liie  cuziofity  of  ihofo,  who  are  dilpofed  rather  to  d.f- 
pufc  about  it,  than  to  feck  ho'-v  to  cfcape  it.  Neither  will  I 
meddle  with  that  qucflion.  Where  is  it  ?  It  is  enough,  that 
the  worm  whic'i  never  die  th, and  the  fire  that  is  never  quench- 
rd,  will  |?e  found  fo:Bewhcre  by  impenitent  finncrs.  But 
f  I .)  I  fhafl  evince  that,  whatev:r  kind  of  fire  it  is ;  it  is  more 
\(:hement  and  terrible  than  any  fire,  we,  on  earth,  are  2 r- 
cjuainred  with.  (2)  I  fhall  condcfcciid  on  lome  pro^rlies 
of  thefc  firry  tor;nents. 

As  to  the  ^jl  of  thcfe  ;  burning  is  the  moft  terrible  punini- 
ment,  and  brings  the  rrotl  e.xquifftc  pa'n  and  tormrnt  with 
it.  Yiy  v.ha:  reward  could  a  man  be  induced. to  hold  but  his 
h^nd,  in  the  flrnc  of  a  candle  lor  an  hour  ?  All  imaginar, 
pleafurc  on  earth,  would  never  prevail  with  the  volupmoui 
man,  to  vcntnre  to  lodge  but  one  half  hour  in  a  burning  fierv 
furnace  ;  nor  v.'ould  all  the  wealth  in  the  world,  prevail  with 
the  Tuoft  covetous  to  do  it.  Vrt,  on  much  lower  terms,  do 
jnofl-meii  in  ctF<fct,  cxpofc  thcmfclvcs  to  cveilailing  fire  in 
hell,  which  is  more  veUement  and  terrible,  than  any  fire  wc 
f>n  earth  aie  acquainted  with  ;  as  will  appear  by  the  follow- 
J\2  er)nfiderations. 

t .  As  irrhcavcn,  grace  bein^  brought  to  its  perfcftion,  pro- 
f  f  and  plea'^iirc  do  alfo  arrive  at  their  height  there  ;-fo  fin  bc- 
i..^  come  to  iib  height  in  ]i*ll,  the  evil  of  punifiinicni  doth 
p'iio  arrive  at  its  pcrfeftion  there.  Wherefore,  as  the  joy*  in 
LtavcT)  are  f-ir  {^rearer,  than  any  joys  which  the  faints  obtain 
on  c»iih,  io  the  piinilliinents  of  hell  mud  be  greater,  ihan  a- 
i;v  CI  I  ly  tormcnis  whatfoever  ;  wo\  only  io  icf^pefl  oF  the 
CO  "-nuance  of  tl;-:rn,  but  alfo  '\\\  rcfpctl  of  vchcmciicy  and  cx- 
<i;iin;ctiefs. 

1.   Whv  ?T 


Senfe.  in  Hell,  o^  l 

6ui  capacities  in  fuch  matters,  which  the  Lord  is  pleafea  to 
con-^efcend  to,  does  require  it;  it  being  alwavs  fuppofed,  that 
thefe  things  of  the  other  wojld,  are  ia  their  kind  more  perfeS, 
than  *hat  by  which  they  are  reprefented  ?  When  heaven  is  re- 
prefented  to  us  under  the  notion  of  a  city,  with  gates  of  pearl, 
and  che  flreet  of  gold  ;  we  look  not  to  find  gold  and  pearls  there, 
which  are  fo  mightily  prized  on  earth,  but  fomeihing  more  ex- 
cellent, than  thefe  fineft  and  moft  precious  things  in  the  world; 
vhen  therefore  we  hear  of  hell-fire,  it  is  neceffary  we  underiland 
by  it  fomethiog  more  vehement,  piercing,  and  tormenting, than 
any  fire  ever  fcen  bv  our  eyes.  And  here  it  is  worth  confidering, 
that  the  tormenss  of  hell  are  held  forth,  under  fcveral  ether  no- 
tions than  that  of  Pre  fimplv  ;  and  the  reafon  of  it  is  plain; 
namely,  that  hereby,  what  of  horror  is  wanting  in  one  notion  of 
hell,  is  fuppiied  by  another.  Why  is  heaven's  happincfs  rcpre- 
fented  under  the  various  notions  of  a  trcafure,a  paradif^,a  feaft, 
a  reft,  &c.  but  that  there  is  not  one  of  thefe  things  fufficient  to 
fexprcfs  it  ?  Even  fo,  hell-torments  are  reprefentcd  under  the  no- 
tion of  fire;  which  the  damned  are  caft  into.  A  dreadful  repre- 
fentation  indeed  !  yet  not  fufficient  toexprefs  the  roifery  of  the 
fiate  of  finners  in  them.  Wherefore  we  bear  alfo  of  the  fecoad 
death.  Rev.  xx.  6.  for  the  damned  in  bell  fhall  be  ever  dying  j 
of  the  wine-pfefs  cf  the  wrath  of  God,  ch.  xiv.  19.  wherein  they 
will  be  trodden  in  anger,  tfam^^led  in  the  Lo  r  d's  fury,ira.  Ixiii. 
3.  preffed,  broken, &  bruifed, without  end;  the  worm  that  dielh 
not,  Markix.  44.  which  (hall  eternally  gnaw  them  ;  a  bottom- 
lefs  pit,  where  they  will  be  ever  finking.  Rev.  xx.  3.  It  is  not 
Cmply  called  a  fire,  but  the  lake  of  fire  andtirimftone,  vcr.  19, 
a  lake  of  fire  burning  with  brimfione,  ch.  xix.  20.  than  which, 
one  can  Imagine  nothing  m«re  dreadful.  Yet.becaufe  fire  gives 
light,  and  light,  as  Solomon  obferves,  Ec.  xi.  7.  is  fweet,  there 
is  no  light  there,  but  darknefs,  utter  darknefs,  Mat.  xxv.  30. 
For  they  mufl  have  an  evcrlailing  night,  fince  nothing  can  be 
there,  which  is  in  any  meafurc  comfortable  or  refrefhing, 

3.  Our  fire  cannot  affed  a  fpirit,  but  by  way  of  fympathy  with 
the  body,  to  which  it  is  united  ;  but  hell-fire  will  not  only  pierce 
into  the  bodies,  but  direftly  into  thg  fouls  of  the  damned  ;  for  it 
is  prepared  for  the  devil  &.  his  angels, thefe  wicked  fpirits,  whom 
no  fire  on  earth  can  hurt.  •  Job  complains  heavily,  under  the 
chaftifement  of  God's  fatherly  hand,  faying,  TAe  arrows  oftht 
Almighty  ar?  within  me^thepoifon  zuhereqf  drinketh  up  myfpirity 
Jobvi.  4.  But  how  will  the  fpirfts  of  the  damned  be  pierced 
with  the  arrows  of  revenging  juflice  !  how  will  they  be  drunk 
up  with  the  poifon  of  the  curfe  of  thefe  arrows  !  how  vehement 
maft  that  fire  be,  that  pierceth  diretlly  into  the  foul,  and  makes 
sn  everlafling  burning  in  the  fpirit,  the  moft  lively  and  tender 
part  of  a  man,  wherein  wounds  or  pain  are  moft  intolerable  ! 
♦  Z<2^/y,  The  preparation  of  this  fire,  evinceih  the  inexpreftible 
▼chcmcncy  Zs.  dread  fulnefs  of  it.  The  text  calls  it  prepared  fijg, 
Z 


The  Puvjjhmrnt  of 

.   ,         ,..    :  'red  fire,  by  way  ot  eminency.     As  the  three 
drcn  were  not  caft  into  an  ordinary  fire,  but  a  fire  prepan,  d  on 
a  particular  dcfif^n,  which  therefore  was  exceeding  hot,  the  fur- 
Dace  hcinghcatcd  feven  times  more  than  ordinary, Dan.  ii.  19.  22* 
So  the  damned  (ball  find  in  hell, a  prepared  fire,lhe  like  to  whiclt  I 
was  never  prepared  by  hun-.an  art ;  it  is  a  fire  of  Goo's  own  pre- 
paring, the  product  of  infinite  wifdonn  on  a  parrricular  defign,  to 
demonftrate  the  mofl  drift  and  fevere  divrne  juUice  agamlt  fin  ; 
which  may  fufficicntly  evider>ce  to  us,  the  inconceivable  exqui- 
fitencfs  thereof.  G«)u  always  afts  in  a  peculiar  way,  becomtng  : 
his  own  infinite  greatnefs,  whether  for  or  againd  the  creature  |  | 
and,  therefore, as  the  things  he  hath  prcfrared  for  them  that  love 
him,  are  great  and  good,  beyond  exprcHion  or  conception  ;  fo, 
one  may  concluide,  that  the  things  he  hath  prepared  againft  thofe  , 
who  hate  hi. t), are  great  and  terrible, beyond  what  men  can  either 
fay,  or  think  of  them.  The  pile  of  Tophet,  is    fire  and   much 
■wood,  (the  coals  of  that  fire  are  coals  of  juniper,a  kind  of  wood, 
which  fct  on  fire, burns  molt  Hercely,Pr.  cxx.  4.;  and  the  breath 
of  the  Lo  RD,likc  a  (trcam  of  briiuftone, doth  kindle  it, Ifa.  xxy 
33.   Fire  is  more  or  lefs  violent,  according  to  the  matter  of  ir, 
and  the  breath  by  which  it  is  blown  ;  what  heart, then, can  fully 
conceive  the  honor  of  coals  of  juniper,    blown    up    with   the 
breath  of  the  Lord  ?    Nay,  God  himfelf  will  be  a  con  fum- 
ing fire,  Dcut.  iv.  24.  to  the  dam&ed  ;  intimately  prefcnt,  as  a 
<lcvouring  fire,  in  their  foals  and  bodies.     It  is  a  tearful  thing 
to  fall  into  a  fire,  or  fo  be  (hutupjn  a  fiery  furnace,  on  earth  } 
but  the  terror  of  thcle  evanifhefh,  when  one  conndcrs,how  fear- 
ful it  is  to  fall  into  the  hands  of  the  living  God,  which    is  the 
lot  of  the  damned  ;  for,  JVkoJhalt  dwell  toil h  thtdevouiingjirtf 
IVhoJhaU  dwell  with  everlafiing  burnings  ?  Ifa.  xxxiii.  14. 

As  to  the  fecond  point  propofcd,  namely,  the  properties  of 
the  fiery  torments  in  hell. 

1.  They  will  be  univerfal  torments,  every  part  of  the  crea- 
ture being  tormenicd  io  that  flame.  When  one  is  caft  into* 
burning  fiery  furnace,  the  fire  makes  its  way  into  the  very  bow- 
els, and  leaves  no  member  untouched  ;  what  part,  than,  can 
have  eafe,  when  the  damned  fwim  in  a  lake  of  fire  burning  with 
brimftone  ?  There  will  their  bodies  be  toimented,  and  fcorch- 
ed  for  ever.  And  as  they  finned,  lo  (hall  they  be  tormented,  in 
all  the  parts  ^hereof;  that  they  (hall  have  no  found  lidc  to  turrt 
them  to  ;  for  vrhat  foundnefs  or  rafc  can  be  to  any  part  of  that 
body,  which  bcinj^  fcparated  from  Goo,  and  all  refrrfhme  nt 
from  him,  is  flill  in  the  pangs  of  the  frcond  death,  ever  dyin/f, 
but  u(  vcr  dcJid  ?  Tkit  as  the  foul  was  chief  in  finning,  it  will  b« 
chief  in  fufTcring  too,  bcirg  filled  brimful  of  the  wrath  of  a  fin- 
rcven:;ing  God.  The  damned  fhall  ever  be  under  dee  pert  ira- 
prefTi^ns  of  Go  d's  vindictive  juftke  againft  them  ;  and  this  fire 

will  melt  their  fouls  within  them,  like  wax.     Who  knows  the 
power  of  that  wrath,  which  had  fuch  aa  eife6l  oa  the  Mediator, 


ftanding  in  the  room  of  Tinners?  Pfal.  xxii.  4.  My  heart  is  like 
ft»<zjc,  it  is  melted  in  the  midjl  of  my  bowels.  Their  minds  fhall  be 
filled  with  the  terrible  apprehenfions  of  God's  implacable 
wrath;  and  whatever  they  can  think  upon,  paft,  prefent,  or  to 
come,  will  aggravate'  their  toraient  andanguifh.  Their  will  (hall 
be  croffed  in  all  things  for  evermore ;  as  their  will  was  ever  con- 
trary to  the  will  of  God's  precepts,  fo  God,  in  his  dealings 
with  them,  in  the  other  wotld,  fhall  have  war  with  their  will 
for  ever.  What  they  would  have,  they  (hall  not  in  the  Icaft 
obtain  ;  but  what  they  would  not,  fhall  be  bound  upon  them, 
without  remedy.  Hence  no  pleafant  affe£licn  fhall  ever  fpring 
up  in  their  hearts  any  more  j  their  love  of  complacency,  joy, 
and  delight, in  any  obje6l  whatfoever,.lhall  be  plucktup  by  the 
root  J  and  they  will  be  filled  with  hatred,  fury  end  rage,  againft 
God,  themfelves,  and  their  fellow-creatures,  whether  happy 
in  heaven,  or  miferable  in  hell,  as  they  themfelves  are.  They 
will  be  funk  in  forrow,  racked  with  anxiety,  filled  with  horror, 
galled  to  the  heart  with  fretting,  and  continually  darted  with 
ocfpair;  which  will  make  them  weep,  goalh  their  teeth,  and 
blafpbeme  for  ever,  Mat.  xxii.  13.  Bind  him  hand  andfoot.and 
take  him  away,  and  cajl  him  into  utter  darknefs\  there Jhall  be 
weeping  andgnajhing  of  teeth.  Rev.  xvi.21.  And  there  fell  upon 
men,  a  great  hail,  out  of  heaven,  every  Jlone  about  the  weight  efa 
talent',  and  men  blafphemed  God,  becaufe  of  the  hail ;  for  the 
plague  thereof  was  exceeding  great.  Conlciencc  will  be  a  worm 
to  gnaw  and  prey  upon  them  ;  remorfe  for  their  fins,  fhall  fcize 
them  and  torment  them  for  ever  ;  and  they  fhall  not  be  able  to 
{hake  it  off,  as  fometimes  they  did ;  for  in  hell,  their  worm  di- 
cth  not,  Mark  ix.  45,  46.  Their  memory  will  ferve  but  to  ag- 
gravate their  torment,  and  every  new  rcfleftion  will  bring  ano- 
ther pang  of  anguifh,  Luke  xvi.  25.  But  Abraham  faid,  viz.  to 
the  rich  man  in  hell,  S(7«,  remember  that  thou  in  thy  life-tiin£  re^ 
teivedji  thy  good  things,  V 

2.  The  torments  in  belt  are  manifold.  Put  the  cafe,  that  a 
man  were,  at  one  and  the  fame  time,  under  the  violence  of  the 
gout,  gravel,  and  whaifoever  difeafcs  and  pairs  have  ever  met 
together  in  one  body  ;  the  torment  of  fach  a  one  would  be  but 
light  in  companfon  with  the  torments  of  the  damned.  For,  as 
in  hell,  there  is  an  abfence  of  all  that  is  good  and  defirable,  fo 
there  is  the  confluence  of  all  evi's  there  ;  fince  all  the  efFe6lsof 
fin  and  of  the  curfe,  take  their  place  in  it,  after  the  laft  judg- 
ment. Rev.  20.  14.  And  death  and  hell  were  cajl  into  the  lahtcf 
fre.  There  th«y  will  find  a  prifon,  they  can  never  cfcape  out 
of ;  a  lake  of  fire,  whereiri  they  will  be  ever  fwimming  ard 
burning;  a  pit,  where  they  will  never  find  a  bottom.  The 
worm  that  dicrh  not,  Ihall  feed  on  them,  as  on  bodies  which  are 
interred  ;  the  fire  that  is  not  quenched,  fhall  devour  them,  as 
dead  bodies  which  are  btirncd.  Their  eyes  fhall  be  kept  in 
fela<kiicfs  of  darknefs,  without  the   lead  comfcrjable  §leam  of 


The  Punifhmrnt  of 

^..v  ,  w.v.if  ears  filled  wicb  the  filghtful  veilings  oF  the  infer- 
-ial  crew.  They  fhall  tafte  nothing  but  the  vinegar  ftf  Goi/» 
^rath,  the  dregs  ofthecupof  his  fury.  The  (Icnch  of  the 
burning  lake  of  brimftone,  will  be  the  (mcll  there  ;  and  they 
fhall  feel  cxtnprae  pains  for  evermore. 

3.  They  will  be  moft  exquifitc  and  vehement  ♦orments,  cauf- 
ing  wecpinp,  wailing,  and  gnaHiing  of  teeth,  Mat.xiii.  4».  and 
xxii.  13.  They  are  rrprcfeniedto  us, under  the  notion  of  pangi 
in  travail,  which  are  very  (harp  and  cxquifite.  So  fays  the  rich 
TTian  in  hcll,l.ul6c  xvi.  2\.t am  t9rmented,v\z,z%fii\t  in  the  pangi 
of  child-bearing,  in  I'hisjlame.  Ah  !  dreadful  pangs  !  horrible 
travail  !  in  vhich  both  foul  and  body  arc  in  pangs  together  I 
h^lplefs  travail  I  hopilcfs  andendlcfs  !  The  word  ufcd  forAr//, 
Mat.  v.  c«.  and  in  diver?  other  places  of  the  N<w  Teftamcnt, 
properly  denotes  the  vall'.y  of  Hinnom  ;  the  name  being  taken 
from  the  valley  of  tlic  children  of  FHnnom,  in  which  was  To- 
phet,  2  Kings  xxiii.  ic5.  wTiere  idolaters  offered  their  children- 
to  Moloch.  This  is  faid  to  have  been  a  great  brazen  idol,  with: 
arms  like  a  mans;  the  which  being  heated  by  fire  within  it,  the 
child  was  fct  in  the  btirning  arms  of  the  idol ;  and,  that  the  pa- 
rents might  not  hear  the  (hricks  of  the  chiW  burning  to  deaths, 
they  beat  drums  in  the  time  oi  the  horrible  facrifice  ;  whence 
the  place  had  the  rime  of  Tophet.  Thus  the  exquifiten^fs  of 
the  torments  in  hell,  are  pointed  out  to  us.  Stjmc  have  eodur- 
<?d  grievous  tortures  on  earth, with  a  furpriring  obftinacy  and  un- 
daunted couragi?  ;  but  mens  couragc*will  fatl  them  there,  when 
they  find  themfelves  faMen  into  the  hand* of  the  living  Goo, 
and  no  out-gate  to  be  exp«£red  for  ever.  It  is  true,  there  wilt 
be  degrees  of  torn.ent  in  hell.  Itjhallbe  more  tolerable,  for  Tyre 
and  SidoTiytAanfor thoraiin and Eithfaida,  Mat.  xi.  ei ,  62.  But 
the  leafl  load  cf  wrath  there,  will  be  infupportable  ;  for  hovr 
fan  the  heart  of  rhe  creature  endure,or  his  hands  be  {lrong,when 
Gon  himfclf  isa  confuming  fire  to  him  ?  When  the  tares  arc 
bound  in  bundles  for  the  fire,  there  will  be  bundles  of  covctou* 
perfons.of  drunkards, profane  fwcarers*  unclean  pcrfons, formal 
hypocrites, unbelievers, and  dcfpifers  of  the  gofpeljand  the  like  ; 
the  feveral  handles  being  caft  into  hell -fire, fomc  will  burn  more 
iecnly  than  others,  according  as  their  fitis  have  been  more  hsi- 
»0U8  than  thcle  of  others  ;  a  fiercer  fkrae  will  feizc  the  btJndle 
•f  the  profane,  than  the  bundle  of  the  unfanftified  raoralifts  ; 
the  furnace  will  be  hotter  to  thofe  who  finned  againft  light^ 
than  to  thcfe  who  hvcd  in  darkneft,Ltiie  xii.  37,  8^-  That  jtr. 
vant  tL'hick  knew  his  Lord's  zvid,  and  prepared  not  hmfelf  neu 
ther  did  according  to  his  rviif,  fhall  be  beaten  with  many  fir  ipes. 
But.kethat  knrw  net  ^  and  did  commit  things  xoorthy  offiripesfha^ 
ke  beaten  with  fetvfiripes.  But  the  fenrcnce  common  to  ihem 
all.  Bind  them  in  bundles  to  bum  the^^  Mat.  xiii.  30.  fpeaks  the 
greateft  vebemency  and  cxquifiienefs  of  the  lowcfl  degree  of 
torment  in  hell. 


f^nfu  ^n  HdL    ^  375 

4.  They  will  be  uimitcrrupted;  there  is  no  intermiflion  there  ; 
ro  cafe,  no  not  for  a  moment.  They  piall  bs  tgpnenud  day  and 
night, /or  ever  and  ever^  Rev.  xx.  lo.  Few  are  fo^olTid  I41  ibsi 
world,  but  fomctimes  they  get  reft  ;  but  the  damned  ihall  get 
none^  they  took  their  reft,  in  the  time  appointed  of  God  for 
labour.  No  ftormsare  readily  feen,  but  there  is  fome  fpacc  be- 
tween fhowers  \  but  no  intermifljon  in  the  ftorm  that  falls  on 
.the  wicked  in  hell.  There  deep  wiU  be  calling  unto  deep,  ard 
the  waves  of  wrath  continually  roJiiog  over  them.  There  the 
heavens  will  be  always  black  to  them, and  they  fliall  have  a  per- 
petual night,  but  no  reft,  Rev.  s:iv.  is.  Thtyjhall  have  no  rcjl^ 
day  nor  night. 

5.  They  will  be  Qnpitted.  The  puniCiinents  inflifted  on  the 
greateft  malcUtiors  on  earth,  do  draw  for^h  fome  compaffioft 
from  them,  who  behold  them  in  their  torments  ;  but  the  damn- 
ed fhall  have  rxnetopity  them.  Cod  will  not  pity  them,  but 
laugh  at  their  calamities,  Prov.  i.  26.  The  blelfed  company 
in  heaven,  fliall  rejoice  in  the  execution  of  God's  righteous 
judgment, and  fmg  while  thefmoakrifeth  up  forever,Rev.xix.3^ 
And  again  tkeyfaid^  AUdujah  %  and  her  f moke  reft  vp^/cr  eve^ 
und  ever.  No  compaflion  can  be  expected  from  the  devil  and 
his  angels,  who  delight  in  the  ruin  of  the  children  of  men,  and 
are,  and  will  be,  for  ever  void  of  pity.  Neither  will  one 
pity  another  there,wbere  every ^one  is  weeping  andgnalhtng  his 
teeth,  under  his  own  infupportable  anguifti  and  pain.  There 
natural  afFcftions  will  be  extinguiihed  i  the  parents  will  not  love 
their  children,  nor  children  their  parenjs  ;  the  mother  will  not 
pity  the  daughter  in  thefe  {iames,iior  will  the  daughter  pity  the 
mother  ;  the  ion  will  fliew  no  regard  lo  his  father  there,  nor 
the  fervant  to  his  mafter,  where  every  pne  will  be  roaring  un- 
der his  ©wn  torment. 

LafJy, To  complete  their  tnifery  thtir  tortEents  fhall  be  eter- 
nal. Rev.  xiv.  11 .  And  the  f moke  of  thir  torment^  afcendeth  up 
for  ever  and  ever.  Ah  !  what  a  frightful  cafe  is  this,  to  be  tor- 
mented in  the  whole  body  and  loyl,and  that  not  with  one  kind 
of  torment,  but  raaay  ;  ali  of  tbefe  moft  exc.uifite,  and  all  this 
without  any  intermiifioii,  and  without  pity  from  any  \  what 
heart  can  conceive  ihofe  things  without  horror?  Neverthelefs, 
if  this  raoft  miferable  cafe  were  at  length  to  have  an  end,  that 
would  be  fome  comfart ;  hut  the  torments  of  the  damned  will 
have  no  end  j  of  the  which  more  afterwards. 

Use.  Learn  from  this,  {i,)The  evil  of  fin.  It  is  a  flream  that 
will  carry  down  the  finner,  till  he  be  fwallowed  up  in  an  ocean 
of  wrath.  The  plcafures  of  fin  are  bought  top  dear,  at  the  ratq 
of  everlafting  burnings.  What  availed  ihe  rich  maa's  purple 
clothing  and  fumptuous  fare,  when,  in  hell, he  was  wrapt  up  in 
purple  flames,  and  could  not  have  a  drop  of  water  to  cool  hiiJ 
tongue  i*  Alas !  that  men  fiiould indulge  themfelves  in  fin, which 
m\\  be  tuch  bitternefs  in  the  end  -,  that  tkey  fho.uld  drink  fo  £ree= 


37^     The  Pidvjhmeni  of  Scnfe.^n  Hell. 

dily  of  the  poifonous  cup,  and  hug  that  (crptnt  in  their  bofom, 
that  will  Hwg  them  to  the  heart,  and  gnaw  out  their  howeh  at 
length  !  (2)  What  a  Gf>D  he  is,  with  whom  we  have  to  do  ; 
\A*hat  a  hatred  be  bears  to  fin,  and  how  fcverely  he  punilhei^  it. 
Know  thi:  Lo  R  D  to  be  moft  juO,  as  well  as  mod  merciful,  and 
tnink  not  that  he  is  fuch  an  one  as  you  are;  away  with  that  fa- 
tal miftakc  before  it  be  tod  iate,  Pf.  1.  21,  8  2.  T^ou  thoughtefl 
that  1  was  altogether  Juch  an  one  as  thyjdj  -,  but  I  will  reprove 
ikeey  andfet'tksm  in  order  before  thine  eyes.  Now  conjider  tkis^yt 
that  forget  God^  leji  i  tear  you  in  pieces^  and  th;re  be  none  td  </e* 
liver.  The  fire  prepared  for  the  devil  and  his  angels,  a&  dark  as 
it  is,  will  ferve  to  difco^er  God  10  be  a  fcverc  revenger  of  Go. 
Lajily,  The  abfolute  necefrity  of  flecin*.  to  the  Lo  r  d  Jesus 
Christ  by  faith  ;  the  fame  nccefHty  of  repentance,  and  hotir 
nefs  of  heart  and  life.  The  avenger  of  blood  is  purfuing  thee,  Q 
(inner  !  hallc  and  efcape  to  the  city  of  refuge.  Wafh  n6w  iq 
the  fountain  pf  the  Mediator's  blood,  that  you  may  not  perifh 
in  the  lake  of  fire.  Open  thy  heart  to  him,  left  the  pit  ciofe  its 
mouth  on  thee.  Lrave  thy  fins,  clfc  they  ^ill  luiu  ;hee  ;  kill 
them,  elfe  they  will  be  thy  death  for  ever.  • 

Let  not  the  terror  of  hell-f;re,  put  thee  lipon   hardening  »hy 
heart  more,  as  it  may  do,  if  thou  entertain  that  wicked  thought, 
viz.  There  is  nohope^  Jer.  ii.  25.  whicfc,  perhaps,  is  more  rife  a- 
inong  the  hearers  of  the  r.ofpel,  than  iflany  are   aware  pf.     But 
there  is  hope  for  the  wortt  of  finners,  who  will  come  unto  J  k- 
5 1;  5  Ch  R  1  h  T.     If  there  are  no  good  qualifications  in  thee,  (ai 
certainly  there  can  be  none  in  a  natural  man, none  in  any  man, 
but  what  are  received  from  Ch  rjst  in  him)  know, that  he  has 
not  fufpended  thy  welcome  on  any  good  qualifications ;  do  thou 
take  himfcif  and  bis  falvation,  freely  oflcred  unto  all,  to  whom 
the  gofpcl  comes.     IVhcfon'cr  wi'l,  kt  him  take  of  the  water  of 
ltf:fjeely,RcM.  xxii.  16.  Him  that  come;h  to  me,  I  i^illin  no  ways 
ca/?  <JK^John  vi.  37.     It  is  true,    thou  art  a  finful  creature,  and 
canft  not  repent ;  thou  art  unholy,  and  canft  not  make   thyfelt 
holy  ;  nay,  thou  haft  cfiayed  to  repent,  to  forfakc  Co,  and  to  be 
holy,  but  ftill  midcd  of  repentance,  reformation,  and  holincis  ; 
and  therefore,  Thoufaidji^  there  is  no  hope.  No,  for  I  have  loved 
fravgers,  and  after  them  will  I  go.    Truly,  uo  marvel,  that  the 
fuctcls  has  notanfwered  thy  expcfclation,  fmcc    thou    haft    al- 
ways begun  thy  work  amifs.     But  do  thou,  fiift  of  all,  honour 
God,  by  believing  the  tcftimony    he  has    given   of    his    Son, 
namelv,  that  eternal  life  is  in  him  ;  and  honour  the  SonofG(^i>, 
by  belicviijg  on  him,  that  is,  embracing  and  falling  in  with  thie 
free  cfTcr  of  Christ,  and  of  his  falvation,  from  fin  4nd  front 
wratb,  made  to  thee  in  the  gofpel,    trufting  in  him  cor.fidenily 
i^T  Mghiecurncfs  to  thy  jufiification,  and  alio  for  fanctification  ; 
fpcing  of  Go  D  he  ;$  made  unto  us  both  righteouujcfs  end  fanc- 
.■!"  arion.iCor.l.oo.  Thcn.ifthou  hadftas  much  cf 
>^...  word,  ...  thnawQuidU  r.M0W  IQ  ihc  XYCrdof  ai    ' 


Society  zuifh  Devils.  377 

offering  thee  a  gift,  and  faying,  take  it,  and  it  is  thine  ;  thom 
mayft  believe  that  God  is  thy  God,  Ch  Ri  ST  is  thine,  his  fal- 
vation  is  thine,  thy  fins  are  pardoned,  thou  had  ftrength  in  hiiu 
for  repentance  and  for  holinefs  ;  for  al!  thefe  are  made  over  tt? 
thee  in  the  free  offer  of  the  gofpci.  B^Iievirg  on  the  Soa  o£ 
God, thou  art  juftified,the  curfe  is  removed.  And  while  it  lies 
upon  thee,  how  is  it  poCTible.thou  fhouldll  bring  forth  the  fruits 
of  holinefs  ?  But, the  curfe  is  removed, that  death,  which  feized 
on  thee  with  tiie  firftAdam,  according  to  tbreatninv;, Gen.  ii.  17. 
is  taken  away.  In  confequtnce  of  which,  thou  fhalt  find  tlvs 
bands  qf  wickednefs,  now  holding  thee  fall  in  impenitency,  brd- 
kir.  afunder,  as  the  bands  of  death  ;  lb  is  thou  wilt  be  able  to 
repent  indeed  from  the  heart;  thou  fUaU  i'lad  the  iipirit  of  life, 
on  whofe  departure,  that  death  enl'ued,  returned  to  thy  foul,  fo 
as  thenceforth  thou  fhalt  be  enabled  to  live  unio  righteoufnefs. 
No  man's  cafe  is  (o  bad, but  it  may  be  mended  this  way,in  time, 
to  be  perfeQily  right  in  eternity;  &,  nonc's  fo  good, bat  anjther 
way  being  taken,  it  will  be  marred  for  time  and  eernitv  too. 

ill.  The  damned  (hall  have  the  fociety  of  devils  in  their 
iniferable  (late  in  helJ  ;  for  they  muft  depart  into  fire  prepared 
lor  the  devil  and  his  angels.  O  horrible  company  I  O  frighifuj. 
affociation  ;  who  would  chufe  to.dwcll  in  a  palace  haunted  by  de- 
vils ?  To  be  conlined  to  the  mod  pleafant  fpot  of  earth,  with 
the  devil  and  his  infernal  furies,  would  be  a  mod  terrible  con- 
finement. How  would  mens  hearts  fail  them,  and  their  hair 
ftand  up,  finding  thcmfelvcs  environed  with  the  hellifh  crew, 
in  that  cafe  !  but  ah  !  hov/  much  more  terrible  muft  it  be, to  be 
caft  with  the  devils  into  one  fire,  locked  up  with  them  in  one 
dungeon,  fhut  up  with  ihena  in  one  pit  !  to  be  clofed  up  in  a 
den  of  liDaring  lions,  girded  about  with  lerpents,  furrounded 
with  venomous  afps,  and  to  have  the  bowels  eaten  out  by  vipers, 
all  together  and  at  once,  is  a  comparifon  too  low,  to  fhcw  the 
mifery  of  the  damned,  fhut  up  in  hell  with  the  devil  and  his  an- 
gels. They  go  about  now  as  roaring  lions,  feeking  whom  thev 
may  devour ;  but  then  fhall  they  be  conlined  in  their  dens  witii 
their  prey,  they  fnall  be  filled  to  the  brim  with  the  wrath  o£ 
God,  and  receive  the  full  torment,  Mat.  viii.  29.  which  they 
tremble  in  expecfation  of,  Jam.  ii,  ig.  being  call  into  the  fire 
prepared  for  them.  How  will  thefe  lions  rcir  and  tear  I  how 
will  thele  ferpents  htfs  '.  thefe  dragons  vomit  out  fire  ?  what  hor- 
rible-inguifli  will  feize  the  damned,  finding  themfelvcs  in  tlie 
lake  bf  fire,  with  the  devil  who  deceived  them  ;  drawn  hither" 
with  the  filken  cords  of  temptation,  by  thefe  wicked  fnirits,and 
bound  with  them  in  everlafling  chains  under  darknefs!  Rev.xx. 
JO.  And  the  devil  that  deceived  thdn^  was  cajl  into  the  lake  of  fire 
and  brimjlone,  zuhere  the  beajl^  and  t  he  fa  If e  prophet  aj^,  andjhall 
be  tormented  day  and  night  for  ever.  V 

O  !  that  men  would  confider  this  in  tioie,  renounce  'the  de^ 
vil  and  hi^  luil^j  and  join  tbemfelves  to  the  Lo  kc  ia  faith  au4 


378         The  Eternity  of  the  Mi ftrahlc 

holincfs.  Why  fhould  men  chufc  that  company  in  this  world, 
and  delight  in  that  focicty,  they  would  not  dcfire  to  alTociate 
viih  in  tiie  other  world  ?  Thofc  who  like  not  the  company  of 
the  fa:i)ts  on  earth,  will  get  none  of  it  in  eternity  ;  but  as  god- 
lefs  company  is  their  delight  now,  they  will  afterwards  gel  c- 
nough  of  it ;  whcnthc)  have  an  eternity  to  pals,  in  the  roaring 
and  hl^fpheming  fociety  of  devils  and  reprobates  in  hell.  Let 
thofc  who  ufe  to  invocate  the  devil  to  take  them,  fobcrly  confi-^ 
dcr,  that  the  company  fo  often  invited  will  be  terrible  at  laft, 
when  come. 

IV.  And  Lafily^  Let  ns  confider  the  eternity  of  the  whole, 
the  everlafiing  contmuance  of  the  miferablc  ftatc  of  the  damn- 
ed in  hell.  \  - 

Firjl^  If  I  could,  I  ihould  fliew  what  eternity  is,  I  mean,  the 
creature'i  eternity.  Bur  who  can  mcafurc  the  waters  of  the  O- 
cean,  or  who  can  tell  you  the  daysj  years,  and  ages  of  eternity^ 
vhich  afe  infinitely  more  than  the  <irops  of  the  ocean  ?  None 
can  comprehend  eternity,  but  the  eternal  God.  Eternity  isan 
ocear,  whtrcof  we  will  never  fee  the  fliore  :  it  is  a  deep, where 
we  ca.T  find  no  bottom  ;  a  Lbyrintb,  from  whence  we  cannot 
cjftiicatc  oijjfelves,  and  where  we  fhall  ever  lofe  the  door. 
There  arc  two  things  one  m.ay  fay  of  it,  (i.)  It  his  a  bcgironfrg. 
God's  eurnity  has  no  beginning,  but  the  creature'*  eternity 
has.  Sometimes  there  was  no  lake  of  fire  ;  and  thofc  who  have 
been  there,  for  lome  ihoufands  of  yeats,  were  once,  in  time,  at 
we  now  are.  {^.)  It  {ball  never  have  an  end.  The  firfl  who  en- 
tered into  the  eternity  of  woe,  is  as  far  from  the  end  of  it,  as 
the  lafl,  who  fliaii  go  thither,  will  be  at  his  entry.  They  Vho' 
have  launched  out  fartheft  into  that  ocean,  are  a!>  far  from  land, 
as  they  were  the  firft  moment  they  went  into  it ;  and  thoufand» 
of  ages  after  this,  they  will  be  as  far  from  it  as  ever.  Where- 
fore, eternity,  whi^h  is  before  us,  is  a  duration  that  hath  a  be- 
ginning, but  no  end.  It  is  a  beginning  without  a  middle,  a  be- 
ginning without  an  end.  After  millions  of  years,  flill  it  it  a  be- 
ginning. God's  wrath,  in  hell,  will  ever  be  the  wrath  to  come. 
J5ut  there  is  no  middle  in  eJcrnity.  When  millions  of  ages  are 
pafl  in  eternity,  what  is  pafl  bears  no  propoition  to  what  is  to 
come  i  no  not  fo  much  as  one  drop  of^  water,  falling  from  the 
tip  of  one's  finger,  br^rs  to  all  the  waters  of  the  ocean.  There 
is  no  end  of  it,  while  God  is,  it  (hall  be.  It  is  an  entry  with- 
out an  out-gate, a  continual  fuccelTion  of  ages, a  glafs  alwayirun- 
uinp;,  which  (hall  never  runout. 

Obfcrve  the  continual  fucceifion  of  hours,  days,  monlbs  and 
years,  how  one  flill  follows  upon  another  ;  and  think  of  etcr- 
nity,wherein  there  is  a  continual  fuccciCon  without  end.  When 
you  go  out  in  the  night,  and  behold  the  flars  of  he:ven,  bow 
thev  cannot  be  numbered  for  multitude,  think  of  the  ages  of 
eternity  j  confiderirg  withal,  there  is  a  certain  definite  number 
<(f  the  flars,  but  no  nuBttbcr  of  the  ages  of  eieinity.  Whco  yoi 


State  of  the  Damned,  379 

fee  a  water  running,  think  how  vain  a  thing  it  would  be,  to  fit 
down  by  it,  and  wait  till  ii  fhould  run  out,  that  you  may  paf« 
over  ;  look  how  hew  water  flill  fucceeds  to  that  which  paCeih 
by  you  j  and  therein  you  will  have  an  image  of  eternity,  which 
is  a  river  that  never  dries  up.  They  who  wear  riiigs,  have  an 
ima^'e  of  eternity  on  their  finger? ;  and  they  who  handle  the 
wheel,  have  an  emblem  of  eternity  before  them  ;  for  to  which 
part  foever  of  the  ring  or  wheel  one  looks,  one  will  ftiU  fee  a- 
rother  part  beytind  it  ;  and  on  whatfoever  moment  of  eternity 
you  condefcend, there  is  ftill  another  beyond  it.  When  you  are 
abroad  in  the  fields,  and  behold  the  piles  of  grafs  upon  the 
earth,  which  no  man  can  reckon  :  think  v/ith  yourlelves,  that, 
■yveie  as  many  thoufands  or  years  to  come,  as  there  are  piles  of 
grafs  on  the  ground,  even  thoie  vbOuIu  iiivc:  ^n  end  at  length, 
but  eternity  will  have  none.  When  you  look  to  a  mountain, 
imagine  in  your  hearts,  how  long  would  it  be,  ere  that  moun- 
tain fhould  be  removed, by  a  little  bird  coming  once  every  thou- 
fand  years, and  carrying  away  but  one  grain  of  the  dufi  at  once : 
the  mountain  would  at  length  be  removed  that  way,  and  bro*t 
to  an  end,  but  eternity  will  never  end.  Suppofc  this  with  rc- 
Ipeft  to  all  the  mountains  of  the  earth  j  nay.with  refpc^l  to  the 
whole  globe  of  the  earth]  the  grains  of  duft,  whereof  the  whole 
(barth  is  made  up,  are  not  infinite,  and  therefore  the  laft  grain 
would  at  long  run  come  to  be  carried  away,  in  the  way  fuppo- 
fed  ;  but  when  thst  flowed  wor"k  would  be  brought  to  an  end, 
eternity  wouldbe,  in  cft'eEl  but  beginning. 

Thefc  are  fome  rude  draughts  of  eternity  ;  an<?  now  addmif- 
ery  and  woe  to  this  eternity,  what  tongue  can  exprcfs  it  ? 
"VVhat  heart  can  conceive  ?  lu  what  balance  can  that  mifery  and 
that  woe  be  Weighed  ? 

Secondly,  Let  us  take  a  view  of  what  is  ctejrnal,  in  the  ftate 
of  the  damned  in  hell.  Whatfoever  is  ir^Iuded  in  the  fearful 
fentence,  determining  their  eternal  {li.te,  is' everlafting  ;  there- 
fore all  tbe  doleful  ingredients  ot  their  mifcrable  ftate,  will  be 
cverlalling  :  they  will  never  end.  The  teyt  erpref?ly  declares 
the  fire,  into  which  they  muft  dcpcrt,  to  be  everlafting  fire. 
AndourLoRD  elfewhere  tells  us,thjit  in  hell.the  fire  fhairnev- 
cr  be  quenched, Mark.  ix. 43, with  an  eye  to  the  valley  ofHinnom, 
in  which  befides  the  already^  mentioned  fire,  for  bu.ning  of  the 
children  of  Moloch,  there  was  alfo  another  fire,  turning  con- 
tinually, to  cbpfi^mc  the  dead  carcafes,  and  filth  of  jerufalem  i 
fo  tbe  Scripture  rcprefenting  hell-fire  by  the  fire  of  that  valley, 
fpeaks  it  not  only  to  be  raoft  exquilite,  but  alfo  everlafting. 
Seeing  then  the  damned  rouft  depart^  r.s  cuifed  ones,  into  ever- 
lafting fire,  it  is  evident  that,     < 

17?,  The  damned  thcmfelves  Ihall  be  eternal  :  they  will  have 
a  being  for  ever,  and  will  never  be  fubft^ntially  deftroyed,  or 
annihiiared.  To  what  end  is  the  fire  eternal,  if  thefc  who  arc 
cail  into  it,  be  not  eternally  in  it !  It  is  plain,  the  eveiiafting 


;^ ^o         Th"  FAernity  of  the  Miferah h 

r.tinuancc  of  the  fire,  is  an  aggravation  of  the  mifery  of  th« 
:iinned  ;  but  furely,  if  they  be  annihilated,  or  fubflanti  ally  de- 
ployed, it  is  all  a  cafe  to  ihem,  whether  the  fire  be  cverlafting 
or  not.  Nay,  but  they  depart  into  cvcrlaftin^  fire,  to  be  cver- 
iaCingly  punilhed  in  it,  Mat.  xxv.46.  ThfyJhalL  ^0  away 
into  everlajiing  puT}i/hment.T[i\ji%  the  execution  of  the  Icntencc, 
u  a  certain  difcovcry  of  the  meaning  of  it.  The  worm  that 
dicth  not,  muft  have   a  fubjccl  to  live  in  ;  thcv  who  (hall   have 


no  reft, day  nor  nicht.Rev.xiv.  1 1 .  but  ihall  be  tormented  day  & 
night,  for  ever  and  ever, chap. XX. 10.  will  certainlyhave  a  being 
for  ever  and  ever,  ajjd  not  be  brought  into  a    ftate    of  eternal 


reft  in  annihilation.  Deflrojed  indeed  they  fhall  be,  but  their 
deftrutlion  will  be  an  pvcrlgftjng  jidlrudion,  &  Thcf.  i.  g.ade- 
flrudionof  «fir«r  well  being,  but  not  of  their  being.  What 
is  dcftroyedjis  not  therefore  annihilated  :  An  thou  come  to  dtjiroy 
us  f  faid  the  devil  unto  Jefus  Chrift, Luke  iv.  34.  Howbeit.the 
devils  are  afraid  of  torment, not  of  annihilation,  Mat.  viii.  ep. 
Art  thcu  come- hitker  to  torment  us  ?  The  ftate  of  the  damned,  \\ 
indeed  a  ftate  of  death  j  but  luch  a  death  it  is,  as  i^  oppohtc  on- 
ly to  a  happv  life;  as  is  clear  from  other  notions  of  their  ftate. 
which  necefTarily  include  an  eternal  exiftence,of  which  befor«C 
As  they,  who  are  jde?d  in  fin,  are  dead  to  God  and  holinefs,  yet 
live  to  Cn  j  fo  dying  in  hell, thev  live,  but  feparated  from  Go<i« 
and  his  favour.in  which  life  lies.Pf.  xxx*  5.  They  fliall  ever  be 
under  the  pangs  of  death  :  ever  dyiRgjbut  acver  dead,  or  abfo- 
lutely  void  of  life.  How  deljrabie  would  fuch  a  death  be  to 
them  !  but  it  will  fiy  from  them  for  ever.  Could  each  one  kill 
another,  or  could  they,  with  their  own  hands, -rent  themfelve* 
into  lifelefs  pieces,  their  mifery  would  quickly  be  at  an  end  j 
but  there  they  mull  Jive,  who  chuled  death,  and  refufed  life  ; 
for  their  death  lives,  and  the  end  ever  begins. 

^dly.  The  curfc  (hall  fiy  upon  them  eternally,  as  the  ever- 
lafting  chain,  to  hold  them  in  the  everlafling  fire  \  a  chain  that 
fliall  never  be  loofed,  being  fixed  for  ever  about  them,  by  the 
dreadful  fentence  of  the  eternal  judgment.  This  chain,  which 
fpurns  the  united  force  of  devrls  held  faft  by  it,  iS  too  ftrong  tQ 
be  broken  by  men,  who  being  folcmnly  anathematized,  and  de- 
voted to  dcftruftion,  can  never  be  recovered  to  any  other  ufe. 

3rf/>',Their  punilhmcnt  ftiall  he  eternal,  Mat.  xxv.  46.  They 
Jkall go  away  into  everlajling  punijhment.  They  will  be,  for  ever, 
feparatc  from  God  and  Chrill,  and  from  the  fociety  of  the  ho- 
ly »ngcls  and  faints  ;  between  whom  and  them,  an  impafTiblc 
gulf  will  he  fixed, Luke  xvi,  p.6.  Between  us  andyou^  fays  Abra- 
ham,in  the  parable, to  the  rich  man  in  hell,/A^r^  is  a  grtUt  gulf 
Jixcd  ',  fo  that  they  which  would  pafs  from  hence  to  yoUy  cannot  i 
neither  can  they  pafs  to  us,  that  mould  come  from  thence.  X^^y 
fliall, for  ever,  have  the  horrible  fociety  of  the  devil  aiid  hw  an» 
gels.  There  will  be  nc  change  of  company  for  cvcrmorc,iB  ths^ 
region  of  darknelis,  Their  torment  in  the  fife,  will  be  cverla(^' 


State  of  tin  Damned,  gSi 

iag  ;  they  mufl  live  for  ever  in  it.  Several  authors,  both  anci- 
ent and  modern,  tell  of  carihen-Sax,  of  Salamander's  hair  ;  that 
doth  made  of  it,  being  caft  into  the  fire,  is  fo  far  from  being 
burnt  or  confumed.that  it  is  only  made  clean  thereby,  as  other 
things  are  bv  wafliing.  3ut,  however  that  is,  it  is  certain,  the 
damned  (hall  be  tormented  for  ever  and  ever  in  hell-fire^  and 
not  fubftantially  deftroyed,  Rev.xx.  lo.  And  inoeed  nothing  is 
annihilated  bv  fire,  but  only  difTulved.  Of  what  nature  foever 
hell-fire  is,  no  quellion  but  the  fame  God  who  kept  the  bodies 
of  the  three  children  from  burning  in  Nebuchadnezzer's  fiery- 
furnace,  can  alfo  keep  the  bodies  of  the  damned  from  any  fac^ 
diffolution  by  hell-fire,  as  may  irfer  privation  of  life. 

lajily,  Their  knowledge  and  fenfe  of  their  mifery,  fhali  b« 

eternal  j  and  they  Ihall  af-urcdlv  know,  that  it  will  be  eternal. 

How  defirable  would  it  be  to  them. to  have  their  fenfes forever 

locked  up, and  lofe  the  conrcloufntrs  of  tr.«?r  own  mifer)t  ;  as 

one  may  rationally  fuppofe  it  to  tare  at  length  with    fome,,in 

the  punifhraent  of  death  inflicted  on  ihem  on  earth,  and  as  it  is 

with  fomc  mad  people,  in  their  mifcrable  cafe !  But  that  agree* 

not  with  the  notion  of  torment  for  ever  arid  ever, nor  the  worm 

that  dieth  not.   Nay,  tliey  will  ever  have  a  lively  feeling  of  their 

mifery,  and  ilrcngeft  iroprefTfOns  of  the  wrath  of  God  againft 

them.    And  that  dreadful  intimation;  of   the  eternity  of  their 

punifhment,  made  to  them  by  the  Judge,  in  their  fentence,w^ill 

fix  fuch  impreil-nns  of  the  eternity  of  their  miferable  ftate  upon 

their  minds,  as  they  will  never    b^;  able  to    lay  afide,   but  will 

continue  with  them  evermore,  to  complete  their  miferv.  This 

will  fill   them  with  everlafting  dcfpair,  a  mofl.  tormenting  pai- 

Con, which  will  continually  rent  their  hearts,  ^s   it    were,  in  a 

thoufand   pieces.       To   fee    floods    of    wrath  eycr    coming, 

and    never    to    ccafe ;    to   be   ever    in    toriitenr,    and   withal. 

to  know  there  fhall  never,  never  be  a  releafe.will  be  the  cape- 

ftone  put  ou  the  mifery  of  the  damned.  If  hope  defered,  mak- 

cth  the  heart  fjck,Prov  xiii.12.  how  killing  will  be, hope  rooted 

up.flainoutright-and  buried  for  ever  out  of  the  creature's  fight  I 

This  will  fill  them  with  hatred  S:  raj^e  againftGod,  their  known, 

irreconcilable  eneiny  ;  and  under  it, they  will  roar  for  ever,  like 

wild  bulls  in  anet,and  fill  the  pit  with  blafphemies  evermore. 

Lajlly^  I  might  here  (hew  the  reafonableuefs  of  the  eternity 

of  the  punifliment  of  the  damned  ;  but  having  already  fpoke  of 

it,  in  vindicating  the  juftice  of  G-od,  in  his  fubjetimg  men,  in 

their   natural  ilate,    to    eiernal    wrath,    I    only    remind  you 

of  three  ihipgs  j  (1. )  The  infinite  dignity  of  the  party  offended 

by  fin,  requires  an  infinite  punilbment   to   be  inflicted,  for  ih« 

vindication  of  his   honour  :  fmce  the  demerit  of   fin  rifeth  ac^ 

cording  to  dignity  and  excellency  of  ^Ke  pcrfcn  againft  whom 

k  is  committed.  The  party  offended,  in  the  greaiGod,the  chiet 

>d  ;  the  ofiender,  a  vile  worm  :  in  re^pcc^  cf  perfection,  in- 

tsly  diftant  from  God,  to  whom  he  is  indebted  for  ail  th%i 


£{82   The  Eternity  of  the  State  of  the  Damned^ 

ever  he  had,  irrply-ns;  any  good, or  pcrfcaion  whaifocver.  Thi« 
then  requires  ;^n  infirvie  punifhmcnt  to  be  infliacd  on  the  Cn- 
ncr;  the  which,fi.;cc  it  cannot,  in  hirn.bc  infinite  in  valuc,muft 
needs  be  infinite  in  duration.that  is  to  fav,  eternal.  Siu  is  a  kind 
of  infinite  evil,  as  ii  wrongs  an  infinite  God  :  and  the  guilt  atid 
defilement  thertcf  is  never  taken  away,  but  endures  for  ever, 
unlefi  the  Lord  hiinfelf  in  mercy  do  remove  it.  God  who  is 
offcnde^l,  is  ctemaJ  iki\z  being  never  comes  to  an  cud  ;  the  fin- 
ful  loul  IS  immortai,  and  the  man  {hall  live  for  ever;  the  finncr 
being  without  arength.Rom.v. 6.  to  expiate  hu  guilt,  can  never 
put  awav  the  ctfcncc  ;  therefore  it  ever  remains,  onlefs  theLord 
riopiUKaway  himfelf,  as  in  the  clctl,  by  kis  Son's  blood. 
Wherefore  the  party  offended,  the  offc'.dcr,  aod  the  offence, 
ever  rennaining,  the 4)uruftment  cannot  but  be  eternal.  (2.) 
The  finncrwould  have  continued  the  courfe  of  his  provocations 
againax^od*  lof  ever,  without  end,  ifGod^had  notput  acheck 
to  it  by  death.  As  long  aslh^V  were  capabfc  to  aft  againft  him, 
in  this  world,  they  did  it  ;  and  therefore,  juRly,  he  will  ack  a- 
gainft  them,  while  he  is  ;  thai  i*,  for  cver.^  God,  who  judgcth 
of  the  v/iil^  intents,  and  inclinations  of  the  heart,  may  Juftly 
do  againrt  finncrs,  in  pumihing,  as  they  would  haj^e  done  ^ 
gainfl  him,  in  finning. 

Laf.'y,  Tho*  I  put  not  the  fircfs  of  the  matter  here,  ret,  it 
is  juft  and  rcafonabic,  the  damned  fuifer  eternally,  fince  they 
^vill  fill  etemslly  in  hell,  gnafling  their  teeth, Mat. viii.  i«.  un- 
der their  pain,  in  rage, envy  and  gruc!gc,  compare  A£U  vii.  54. 
Pf.  cxii.  lo.  Luke«*iii.28.  and  hUfpheming  God  there,  Rev. 
3tvi.2i .  whither  they  arc  driven  ji'vay  in  their  wickedncfs,  Pro. 
xiv.  42,  Thd.  the  wicked  be  puniGicd  for  their  wickcdnefs,  is 
juft  ;  and  It  is  nothing  inconriitcnt  with  juftice,  that  the  being 
of  the  creature  be  continued  for  ever";  wherefore,  it  is  juft, that 
the  damned,  continuing  wicictd  eternally,  do  fuffer  eternally 
for  their  wicLedncfs.  The  milery,  under  which  they  fin,  can 
neither  Itzz  them  from  the  debt  ot  obediencc,nor  excufe  their 
finning,  and  make  it  blaroclers.  The  creature,  as  a  creature,  is 
bound  unto  obedi-^nce  to  his  Creator  ;  and  ro  punifhmcnt,  in- 
ili^led  on  him, can  free  him  from  it, more  than  the  malcfaftor't 
prifons,  irons,  whipping,  and  the  liUc,  do  fct  him  at  liberty, 
to  commit  anew  the  crimes  for  which  heis  irnpriloncd, or  whipt. 
Neither  can  the  torments  of  xVt  ddmaeU.eifcuiie  or  make  blamc- 
lefs  their  horrible  finning  under  them,  ipom'  than  cxquifite  pains, 
infli6lcd  upon  '.ncn  on  earth,  can  excufe  their  rpurmuring,  frct- 
ting,and  blafpbeminz  againf^God  under  then  :  for  it  is  not  the 
"Wrath  ot  God,  hut  their  own  wicked  uatuic,  that  is  the  true 
caufe  of  their  finning  under  it;  and  fo  the  holy  Jcfiis  bore  the 
wrath  of  God,  without  io  much  as  one  unbecoming  taou^ht  of 
God,  and  far  Icfs  any  ynbecoming  word. 

UiE  I.  Here  is  a  mcafaring  Reed  ;  O  !  that  men  would  ap. 
"^ly  iu  £irfii  ApP^Z  M  ^o  your  lime  in  t^s  world,  aixd  yoa  wili 


A  Meafuring  Reed.  38^ 

End  yonr  time  to  be  very  fliort.  A  profpe£l  of  much  time  to 
come,  proves  the  ruic  of  many  fouls.  Men  will  be  reckoning 
their  time  by  years,  like  that  rich  man,  Luke  xii.  19.20.  when 
it  may  be,  there  are  not  many  hours  of  it  to  run.  But  reckon 
as  you  will,  laying  your  time  to  the  meafuring  reed  of  eternity, 
you  will  fee  your  age  is  as  nothing.  What  a  fmall  and  Incon- 
Cde'rable  point  is  fixty,  eighty,  or  a  hundred  years,  ia 
relpetl  of  eternity  ?  Compared  with  eternity,  there  is  a  great- 
er difproporticn,  than  bct'veen  a  hair's  breadth,  and  the  cir- 
cumference of  the  whole  earth.  Why  do  we  Qcep  then 
in  fuch  a  fhort  day,_  'vliile  we  sre  in  ha«ard  of  lofiog  reft, 
through  the  long  night  of  eternity  ?  Secondly,  Ap^\y  it  to  yout 
endeavours  for  falvation,  and  they  will  be  found  very  fcanty. 
When  men  are  prelfed  to  diligence- in  their  Iilvation-work, 
they  arc  ready  to  fay,  To  zohat pu^poft  is  this  Hfofic?  Alas  !  if 
it  were  to  be  judged  by  our  diligence,  what  is  it  that  we  have 
in  view  ;  as  to  the  moll  part  of  us,  no  maa  could  thereby  con- 
jefture,  that  we  have  eternity  in  view.  If  we  duly  confidercd 
eternity,  we  could  not  but  conclude,  that,  to  leave  no  nieans 
appointed  ofGod  unt{i'ayed,till  we  get  our  falvation  fecured;  to 
rcfufe  reft  or  comfort  in  any  thing,  till  we  are  fheltered  under 
the  wings  of  thcMediator  ;  to  purfje  our  great  intereft  with  the 
utmoft  vigour,  to  cut  off  lufts  dear  as  right  hands  &  right  eyes, 
to  fet  our  faces  refolutely  againft  all  difficultici,  and  fight  our 
way  through  all  the  oppofition  made  by  the  devil,  th«  world, & 
the  flefh,  are.aH  of  them  together,  little  enough  for  eternity. 

Use  II.  Here  is  a  balance  of  the  fantluary, by  which  one  may 
undcrftand  the  Iigbtne<s,  of  what  is  f^lfly  tho't  weighty  ;  and 
the  weight  of  feme  things,  by  mar^y  reckoned  to  be  very  light* 
Firji^  Some  things  feem  very  weighty, which  s^^ighcd  in  this 
balance,  will  be  found  very  light*  (i.)  Weigh  the  world,  and 
all  that  is  in  it,  the  luft  of  the  flefli,  the  luft  of  the  eyes,  and  the 
pride  of  life,  and  the  whole  will  be  found  light,  in  the  balance 
of  eternity.  Weigh  herein  all  wordly  proSjs,  gains  and  advan- 
tages; and  you  will  quickly  fee, that  a  thouland  wo;  Ids  will  not 
quit  the  coft  of  an  eternity  of  woe.  For  what  is  a  man  profited^ 
if  kcjiiall gain  the  whole  wqrld^and  loft  his  Qzon  Joul  f  iAu.wi^ 
26.  Weigh  the  pleafures  of  fm, which  are  but  for  a  feafoHjwith 
the  fire  that  iseverlafting,and  you  inuft  accon nty our fclves  fools 
and  madden,  to  run  the  hazard  of  the  one  for  the  other.  (2.) 
Weigh  your  affli6lions  in  this  balance,  and  you  will  find  the 
heavieft  of  them  very  light,  in  rcfpe^i  of  the  weight  of  eternal 
anguifh.  Impatience  under  affliflion,  efpecially  when 
worldly  troubles  do  fo  imbitter  mens  fpirits,  that  they  cannot 
relifh  the  glad  tidings  of  the  gofpel^  fpeaks  great  regardleffnefs 
of  eternity.  As  a  fmall  and  inconfiderablc  lofs  wiil  be  very  lit- 
tle at  heart  with  him,  vho  fees  himfelf  in  hazard  of  lofing  his 
whole  eftate ;  fo  troubles  in  this  world,wiil  appear  but  light  to 
ikini,  who  ba^  a  lively  view  of  eterfiity,  Such  a  one  will  (loop, 


>"  i  A  BoJnnce  oflhe  SanUuary. 

i  t„kc  up  his  crofs.whatcvcrit  bc.thinlong  it  enough  tpcfcapd 
eternal  wrath.  (3.)  Weigh  the  moa  difficult  and  uneafy  duties 
of  religion  here,  and  you  will  00  more  reckon  the  yoke  of 
Ch  r  I  ST  iofupportablc.  Repentance  and  buicr  mourn.ng  for 
fin  onearth.very  light  in  companfon  of  eiernal  weeping,  wail- 
ing and  gnafhing  of  teeth  in  hell.  To  wreftle  w.thGo  o  m  pray- 
crTwccpin?,  and  making  fupplication  for  the  bledlng  m  time, 
is  far  cafier  than  to  lie  under  the  curfe  thro'  all  etermty,  Mor- 
tification  of  the  moll  beloved  lull  is  a  light  ihing.io  companfoa 
with  the  fccond  death  in  hell.  /.^//>,  Weigh  your  conv.a.onc 
in  this  balance.  O  i  how  heavy  do  thefe  he  upon  many,  till 
they  get  them  (haken  off  !  They  are  not  d.fpofed  to  fall  m  with 
themrbutftrivc  to  get  clear  of  tkem.as  of  a  mighty  burden.  But 
the  worm  of  an  ill  confcience,wiU  neither  die  nor  fleep  la  hell, 
the' one  may  now  lull  .t  adceo  for  a  lime.  And  cy^'"^/'  "  'J 
fjafier  to  entertain  the  fharpe(i  conv.a.ons  in  thrshte  fo  as  they 
niay  lead  one  to  Christ,  than  ^o>ave  them  fixed  for  ever  m 
the  confcience,  while  in  hell  one  is  totally  and  finally  feparat- 

"'s?cM.i  6n  the  other hand.f,  .)Wetgh  fin  in  this  balance  ; 
and,  tho'now  it  feems  but  a  light  thing  to  you,  ye  will  find  it 
twiight  fufficienttoturnup  an  eternal  weight  of  wraih  upon 
^ou.  Even  Idle  words,  vain  thoughts,  and  -?-f^^^]>^;,;^--; 
Weighed  in  this  balance,  and  confidercd  as  f°Jl°^>"«  '^^^^  °^"J^ 
into  eternity,  will  each  of  them  he  heavier  than  the  fand  of  tnc 
iZ  time  Jw  fpent  will  make  a  w^ary  eternity.  Now  «  yc>a. 
feed-tinc  :  tho'  s,  words  and  aftions  arc  the  feed  fown ,  eternity 
s  the  h^rvcft :  thi'  the  feed  now  lies  ander  the  clod  unregarded 
by  moa  men/even  the  leaa  grain  (hall  fprmg  "P  -  ^^^g]^/  -<*_ 
the  fruit  will  be  according  to  the  fecd.Gal  ,v.  ^'^^^^  ''^f  ^/^^ 
^tA  to  his  Pr/h./hal/o/tne/ujh  reap  corrx,ptton,y.  ^.  deft  uttion  , 

laflinM-  (2  )  Weigh  in  this  balance  vour  ttme,  and  opportunmrs 
„a»b1=.fc3na.houTand    world:,   W 'hofe  «ko   no«  have   he 


Exhortation  to  Jlee from  Wrath,       3^^  ^ 

ready  fled  to  Christ,  up,  and  be  doing  7  ye  have  begun  the 
good  work,  go  on,  loiter  not,  but  work  out  your  falvation  with 
fear  and  trembling.Ph.  ii.  12. Fear  hi?n,which  is  able  to  dejlroy  both 
body  and  foul  in  htll^  Mat.  x.  28.  Remember,  ye  are  not  yet  af- 
ccnded  into  heaven  ;  ye  are  but  in  your  middle  ftate :  The  ever* 
lafting  arms  have  drav.n  you  out  of  the  gulf  of  wrath  ye  were 
plunged  into,  in  your  natural  ftate;  they  are  fiill  underneath 
you,  that  ye  can  never  fall  down  ijito  it  again ;  neverthclefs,  ye 
have  not  yet  got  up  to  the  top  of  the  rock  ;  the  deep  below  you 
is  frightful  ;  look  at  it,  and  hailcn your  afcont.  Ye  who  are  yet 
fn  your  natural  ftate,  lift  up  your  eyes,  and  take  a  view  of  the 
eternal  ftate.  Arife,  ye  profane  pcjfons,  ye  ignorant  ones,  ye 
formal  hypocrites,  ftrasgers  to  the  power  of  godlinefs,  fiee  from 
the  wrath  to  come.  Let  not  the  young  adventure  to  delay  a 
moment  longer,  nor  the  old  put  cfF  this  work  anv  more.  To  day 
if  ye  will  hear  his  voice^  harden  not  your  hearts^  left  he  fwear  in 
his  wrath,  thai  ve  fliall  never  enter  into  his  reft.  It  is  no  time 
to  linger  in  a  ftate  of  Cn,  as  in  Sodom,  when  fire  and  brimftone 
are  coming  down  on  it  from  the  Lo  r  d.  Take  warning  in  time; 
they  who  are  in  hell,  are  not  troubled  with  fuch  warnings,  but 
are  enraged  againfl  themfclves,  fcHr  that  they  flighted  the  warn- 
ing, when  they  had  it. 

Confiderjlpray  you,(i.)Howuneafyit  istolie  one  whole  night 
on  a  foft  bed,  in  perfect  health, when  one  very  fain  would  have 
fieep, but  cannot  get  it;  flecp  being  departed  from  him.  How  of- 
ten will  one  in  that  cafe  wiih  for  reft!  How  full  of  toflings  to 
an,d  fro !  But  ah  !  how  dreadful  muft  it  then  be,  to  lie  in  for- 
Tow,  wrapt  up  in  fcorching  flames  thro*  a  long  eternity,  in  that 
plnce, where  they  have  no  reft  day  nor  night!  {2.)  How  terrible 
would  it  be,  to  live  under  violent  pains  of  the  cholic  or  gravel, 
for  40  or  60  years  together,  without  any  interraifllon  ?  Yet  that 
is  but  a  very  fmall  thing,  in  comparifoa  of  eternal  feparation 
from  God,  the  worm  that  never  dieth,  arnl  the  fire  that  it  nev- 
er quenched.  (^.)  Eternity  is  an  awful  tho't;  O  long,  long, end- 
lefs  eternity  !  But  will  not  every  moTnent,  in  eternity  of  woe, 
feem  a  month,  and  every  hour  a  year,  in  that  moft  wretched  and 
defpcrate  condition  ?  Hence  ever  and  ever,  as  if  were  a  double 
eternity.  The  fick  man  in  the  night,  toifing  to  and  fro  on  his 
bed,  lays,  it  will  never  be  day;  complains  that  his  pain  evercon= 
tinues,never,never  abates.  Are  ih^-fe  petty  time-eternities  which 
men  form  to  themtelves,  in  their  own  imaginations,  fo  very 
grievous  ?  Alas!  then  how  grievous, how  utterly  infupportable 
muft  real  eternity  of  woe,  and  all  manner  of  miferies  be  !  Lafi- 
iy,  There  will  be  fpace  enough  there,  to  rt  flcci  on  all  the  ili^ 
ot  one's  heart  and  life,  which  one  cannot  gtt  time  to  think  of 
cow;  and  to  fee  that  all  that  was  faid  of  the  impenitent  finne>;« 
hazard,  was  true,  and  that  the  half  was  not  told.  There  will  ho 
fpace  enough  in  eternity  to  think  on  delaved  repentance,  to  rue 
••s'ji  fol*;^  wh>a  it  is  too  Ute  y  and  ta  a  ft^tepail  remedy,  t« 


q86      txhortatiofi  tojleef'rom  Wrath. 

l"peak  forth  their  fruitlefs  wifljcs  ;  O  that  I  had  never  been  born  ? 
That  the  womb  had  been  my  grave,  and  I  had  never  fcen  the 
fun!  O  that  I  had  taken  warning  in  time, and  fled  from  his  wrath, 
while  the  door  of  merry  was  flanding  open  to  me  !  O  that  I  had 
never  h?!ard  the  gofpcl,  that  I  had  lived  in  fomc  corner  of  the 
world,  where  a  Saviour  and  the  great  falvation  were  not  once 
named  !  But  all  in  vain.  What  is  done  cannot  be  undone;  the 
opportunity  is  loft,  rnd  can  never  be  retrieved  ;  time  is  gone, 
and  cannot  be  retailed.  Vv'^herefore  improve  time,  while  you 
have  it,  and  do  not  wilfully  ruin  yourfclves,  by  flopping  your 
car  to  the  gofpel  call. 

And  rK)w  if  ye  would  be  faved  from  the  wrath  to  come,  and 
never  go  into  this  place  of  torment,  take  no  reft  in  your  natural 
Hate  ;  believe  the  finfulnefs  and  miferyof  it,  and  labour  to  get 
out  of  It  qtii^kiy,,  fleeing  unto  Jefus  Chrift  by  faith.  Sin  in 
you  is  the  feed  of  heil ;  and  if  the  guilt  and  reigning  power  of 
it,  be  not  removed  in  time,  they  will  bring  yc<u  to  the  fccond 
death  in  eternity.  There  is  no  way  to  get  them  removed,  bud 
by  receiving  of  Chr  1ST,  as  he  is  offered  in  the  gofpel,  for 
juftification  and  fanftification ;  and  he  is  now  offered  to  you 
with  all  his  falvation.  Rev.  xxii.  I2.  17.  And  behold,  J  come 
quickly  ^  and  my  rczuard  is  wit  A  me,  to  give  every  man  according 
tis  his  taorhjhall  be^  And  the  Spirit  and  the  brid^ Jay,  Coifie. 
Andltt  hint  that  hecirelhjny^  Come,  And  let  him  that  is  athirji^ 
Come.  Arid  zohofoever  nil:,  let  Aim  tq^e  the  zvattr  of  life  freely. 
JesusChrist  is  the  Mediator  of  peace,  and  Che  Fountain  of 
hofinefs  ;  he  it  is  who  dclivereth  us  from  the  wrath  to  come.— 
Tkcre  is  therefore  now  no  condemnation  to  them  which  are  in. 
Chrijl  Jefuu  ^ifAo  walk  not  after  theffh,  but  after  the  Spirit^ 
Rom.  viii.  i.  And  the  terrors  of  hell,  as  well  as  the  joys  of 
heaven,  are  (et  before  you,  to  ftir  you  up  to  a  cordial  receiving 
ef  him,  with  all  his  falvation;  and  to  determine  you  into  the 
way  of  faith  and  holinefs,  in  which  alone  you  can  efcapc  the 
<verlafting  Sre.  May  the  Lord  himfclf,  make  them  effe6lu« 
al  to  thzt  end. 

Thus  far  of  man's  Eternal  State  ;  the  which,  bccaufc  it  if 
eternal,  admits  of  no  fucccedin^  one  for  ever. 


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